AN ENGLISH TRANSLATION
WITH INTRODUCTION AND ANNOTATION
OF
INDIA OFFICE LIBRARY GURMUKHI MANUSCRIf
PANJ. B40,
A JANAM-SAKHI OF GURU NANAK
COMPILED IN A. D. 1733
582
t 1 1
li)>y,Meleod
AMRITSAR
THE B40 JANAM-SAKHI
An English translation
with introduction and annotations
of the India Office Library Gurmukhi manuscript Panj. B40,
a janam-sakhi of Guru Nanak compiled
in A.D. 1733 by Daya Ram Abrol
Edited by
W. H. McLeod
GURU NANAK DEV UNIVERSITY, AMRITSAR
©
All rights reserved
Guru Nanak Dev University. Amritsar.
040 Janam Saklti
r.dited by
W. H. McLeod
Professor & Head, University of Dunedin, Ncwzcalund.
First Edition : 1980
Copies Printed : 1 1 00
Price : Rs
Rs ..kick)
Published by S. Kuldip Singh,
Publication Officer,
Guru Nanak Dev University, Amritsar.
Printed by Manindcr Singh
ESCORT PRESS,
G. T. Road. P.O. Khalsa College, Amritsar.
Phone : 4 9 9 0 3
It is appropriate that a work so closely related to the lile ol Guru
Nanak should he published by the university which bears his name.
It is also a great privilege for the translator, and for the honour thus
bestowed 1 express my grateful thanks to the Vice-Chancellor ol Guru
Nanak Dev University and to its Publication Officer. I should also
like to take this opportunity of thanking the Vice-Chancellor and
other members of Guru Nanak Dev University lor their hospitality
and many kindnesses to me during the years since the University was
tirst founded.
Several people have provided me with valuable assistance during the
preparation and publication of this translation. The first was my
Batata friend and colleague S. Narinder Singh Duggal with whom I
discussed many doubtful readings and difficult words. His assistance
in this respect was of fundamental importance and 1 am greatly
indebted to him for it.
The second was another Batala friend and colleague. Dr. John C.B.
Webster. The work of revising the translation had to be carried
through with the original typescript in India and the translator in New
Zealand. Dr. Webster, with skill and charitable patience, dealt
efficiently with the recording of amendments and a complex inter-
change of papers.
From Batala the typescript proceeded to Amritsar where my old
friend Professor Piar Singh scrutinised the contents and diligently
assisted it through the press. He has thus rendered this enterprise
a cooperative venture in a second respect. The first derives from the
fact that Guru Nanak Dev University has already published his text
• f the B4i> janam-sakhi under the title Janam Stlklii Sn Guru Nanak Dev
Although I was unable to consult his text while preparing my own
translation I did have the advantage of seeing it before writing the
linal draft of my introduction.
Two members of the Guru Nanak Dev University Department of
Publications have been particularly associated with the actual task of
publication. Sardar Kuldip Singh, Publication Officer, has kept a
close personal watch on the operation and has dealt efficiently with the
various problems which we encountered. 1 am very grateful to him,
and also to Sukhvinder Singh Narula who, in association with Sardar
Kuldip Singh, has borne the principal burden of guiding a complicated
work through the press. Thanks are also due to Manmohun Singh
Dhillon, another member of the staff w ho has been closely and helpfully
associated with the publishing of this work.
One other member of Guru Nanak Dev University to whom I owe
a particular debt of gratitude is Professor J.S. Grewal of the Depart-
ment of History. This debt includes the interest which he has shown
in the publication of the B40 translation and much more besides. On
numerous occasions I have derived substantial help from his unique
knowledge of Sikh history, and like so many others I have learned to
look to him for original interpretations and stimulating ideas.
To my own university, the University of Otago, I express gratef ul
thanks for research and typing assistance. Specifically I should like
to thank Miss Irene Marshall of the Department of History.
Finally there is my wife Margaret whose long-suffering love and
loyalty have contributed so much to the final appearance of this work.
Her sacrifices have been many; her support strong and unfailing.
University of Otago
Dunedin, N.Z.
Hew McLeod
CONTENTS
INTRODUCTION
1 . The B40 manuscript 1
2. A description of the manuscript 4
Pagination 4
Script 6
Illustrations 7
Extra folios 8
3. Sources used by the B40 compiler 11
4. The language of the B40 Janam-sakhi 15
5. The origin of the B40 Janam-sakhi 19
6. The translation of the B40 Janam-sakhi 25
7. Folios missing from the B40 manuscript 28
TRANSLATION OF THE B40 JANAM-SAKHI
1. The birth of Nanak 3
2a. Instruction by the Pandit 5
2b. Baba Nanak’s Betrothal and Marriage 9
3. The Ruined Crop Restored 10
4a. The Tree’s Stationary Shadow 11
4b. The True Field and the True Merchandise 12
5. Baba Nanak’s Discourse with the Physician 16
6a. Sultanpur 18
6b. Immersion in the River 20
6c. Baba Nanak’s Discourse with Daulat Khan’s Qazi 21
6d. Baba Nanak’s Departure from Sultanpur 26
7. Baba Nanak’s Travels in the Uninhabited Wilderness 30
8. Baba Nanak returns to Talvandi 34
9. A Discourse with Abdul Rahman 37
10.. The Monster's Cauldron 40
11. Bhola the Robber 42
12a. The Encounter with Kaliyug 45
12b. Lamenting women commended 49
13. A poor Sikh’s devotion to Baba Nanak 50
14. Mecca : the moving mihardb 52
15. Discourse with Shah Rukandi 54
16. A Discourse with Rattan Haji 58
17. Baba Nanak’s Discourse with Sheikh Braham 60
18a. The Sack of Saidpur 70
18b. A Discourse with Babur 74
19. A Proud Karori humbled : the founding of
Kartarpur 80
20. Baba Nanak’s austerities 82
21. Baba Nanak’s Visit to the Pilgrimage Centres 83
22. The Country ruled by Women 89
23. Discourses with Siddhs on Mount Sumeru 91
24a. The Meeting with Lahana 103
24b. Guru Angad returns to Matte di Sarai 105
24c. Guru Angad moves to Khadur : his clothes ruined 107
24d. The Installation of Guru Angad 108
25. Mula the Khatri 109
26a. Baba Nanak’s Daily Discipline 112
26b. The Loyal Fortitude of Guru Angad 1 15
27a. Baba Nanak’s Adoration 116
27b. A Discourse with Gorakhnath : Baba Nanak
seeks solitude 118
28. A Discourse with Ajitta Randhava 122
29. A Discourse with Siddhs at Achal 132
30. An Interview with God 140
31. Baba Nanak in the Land of Unbelievers 144
32. Mecca : Baba Nanak’s Miraculous Arrival 148
33. A Discourse with Kabir 151
34a. The Merchant and Raja Sivanabh 155
34b. Baba Nanak and Raja Sivanabh 161
35a. Baba Nanak’s Visit to Kabul 172
35b. Water restored to a Land of Giants 173
36. A Visit to Bhutan 173
37. Cakes miraculously cooked 175
38. Baba Nanak’s Visit to Kashmir 176
39. Baba Nanak enslaved in the Land of the Pathans 179
40. Baba Nanak provides grain and fire 185
41. Floods banished from a land beside the sea 187
42. A Demon Arsonist converted • . 188
43a. Ajitta Randhava rebuked for greed , 189
43b. Abdul Rahman humbled 190
44a. Ajitta Randhava rebuked for revivifying dead birds
at Achal 192
44b A Visit to Tilla 193
45. Uttam Bhandari and Sultana Gujar : Springs from
a mountain-side 195
46. A Visit to Hivanchal : Discourse with Datta 198
47. The Rich Man’s Pennants 200
48. The Robbers and the Funeral Pyre 201
49a. A Robber Landowner Converted 204
49b. A Raja’s daughter turned into a boy 206
50. A Discourse with Sheikh Sharaf in Baghdad 208
51. The Reward of Meeting a Sadhu 212
52. A Discourse concerning True Renunciation 214
53. Discourses with Gorakhnath and with Kal 216
54. The Way of Salvation : A Discourse which
Guru Baba Nanakji held with Guru Angad 218
55. Another Discourse with Guru Angad concerning
the Way of Salvation 223
56. An Injunction to Recite Iran Sohila 227
57. The Magnificence of Baba Nanak’s hymns 228
58. The Death of Baba Nanak 229
Tatkara (the table of contents appended to the manuscript) 243
Appendix : Illustrations in the B40 manuscript
Plates
Glossary/ 248
Select bibliography - 253
Index
Corrigenda 271
PLATES
1. The physician examines Baba Nanak (illustration 4) I
2. Mardana transformed into a ram (illustration (19) 11
3. Baba Nanak and the wife of Mula the Khatri ( llus a’ on 23) 111
4. Baba Nanak and Kabir (illustration 31) IV
5. Baba Nanak in Bhutan (illustration 36) V
6. Baba Nanak in the Land of the Pathans (illustratio i 39) VI
5. Folio 156a of the B40 janam-sakhi VII
ABBREVIATIONS
AG
A'in
AS
ASI
Atf
B40
Bdbur-ndma
Bald JS
BG
Colebrooke
E & D.
Enc Isl
Enc Isl
{New Ed.)
ESC
EST
GNSR
GR
The Adi Granth {Adi Sri Gurii Gran ill Sahib Ji,
Sri Damdami Bir, standard pagination 1430 pp).
Abu’l Fazl, Ain-i-Akbari, trans. H. Blochmann and
H. S. Jarrett, 3 vols. (Calcutta. 1873-94).
Piar Singh’s edition of the Adi Sdkhls, published under
the title Sambhu Nath vdli Janam Pain Babe Nanak
Jl ki prasidh nan Adi Sdkhldn. (Patiala, 1969).
The Archaeological Survey of India
astapadl
India Office Library MS Panj BIO (viz. the actual manu-
script, not Piar Singh’s published text Janam Sdkhl
Sri Guru Nanak Dev Ji). Corresponding locations
in Piar Singh’s published text can be easily traced
by using the manuscript folio-numbers printed in
the margins of his text. Except where otherwise
indicated references to the B40 manuscript cite
Gurmukhi folio-numbers, not the later Arabic
pagination.
A. S. Beveridge, The Bdbur-ndma in English (London,
1921).
The Bald janam-sakhi lithographed by Hafaz Qutub
Din of Lahore in S. 1928 (A.D. 1871).
The Vars of Bhai Gurdas {Vdrdn Bhdl Gurdas, ed.
Hazara Singh and Vir Singh, Amritsar, 1962).
India Office Library MS Panj B6 (the Colebrooke
Janam-sakhi, viz. the Colebrooke or Valditvdll
manuscript of the Puratan janam-sakhi tradition.
H. M. Elliot and J. Dowson, The History of India as
told by its own Historians, 8 vols. (London,
1867-77).
Encyclopaedia of Islam (London, 1913-38).
New edition of the Enc Isl (London, 1960- ).
W. H. McLeod, The Evolution of the Sikh Community
(New Delhi, 1975, and Oxford, 1976).
Idem, Early Sikh Tradition (Oxford, forthcoming).
Idem, Guru Nanak and the Sikh Religion (Oxford, 1968).
The edition of the Gydn-ratandvah lithographed by
Charag Din and Saraj Din of Lahore in A.D. 1891.
GTC
Rose, H. A. (ed.), A Glossary of the Tribes and Castes
of the Punjab and North-West Frontier Province , 3
vols. (Lahore, 191 1-19).
Hafizahad M. A. MacaulifFe (ed.), Janam Sakhi Babe Nanak Ji ki
(Rawalpindi, 1885), being MacaulifFe ’s edition of
the Hafizabad manuscript of the Puriitan janam-
sakhi tradition.
I A Indian Antiquary
IG Imperial Gazetteer of India (Oxford, 1908).
IOL India Office Library
LDP 194 Manuscript no. 194 in the Library of the Languages
Department of the Panjab, Patiala.
MacaulifFe M. A. MacaulifFe, The Sikh Religion, 6 vols. (Oxford,
1909).
MiliJS Miharban Ji Sodhi, Janam- sakhi Sri Guru Nanak Dev Ji
Vol. I, ed. Kirpal Singh and Shamsher Singh Ashok
(Amritsar, 1962). Vol. II, ed. Prakash Singh
(Amritsar, 1969).
MK Kahn Singh Nabha, Guruiabad Ratanakar Mahan Ko's
(commonly known as the Mahan Ko's), 2nd ed.
revised (Patiala, 1960).
NPr Santokh Singh, Sri Guru Nanak Prakas, vols. 2-4, ed.
Vir Singh. (Amritsar, 1927-28).
Pliotozin- Photozincograph Facsimile of the Colebrooke Janam-
cograph sakhi (Dehra Dun, 1885).
Facsimile
PNQ Punjab Notes and Queries (Allahabad, 1883-86).
Pur JS Vir Singh (ed.), Puratan Janam-sakhl, 5th edition
(Amritsar, 1959).
5 Samvat, dating according to the Vikrama era.
Sabadarath Sabadarath Sri Guru Granth Sahib Jl, text of the
Adi Granth with commentary (n.p., 1936-41).
SLTGN (Eng) Ganda Singh (ed.). Sources on the Life and Teachings
of Guru Nanak (Patiala, 1969). English section.
SLTGN (Pbi) Ibid. Panjabi Section.
Walker Benjamin Walker, Hindu World, 2 vols. (London, 1968)-
Unless otherwise specified dates are A.D.
INTRODUCTION
1. THE B40 MANUSCRIPT
IN his preface to MacaulifTe’s lithographed edition of the Hafizabad
.manuscript Professor Gurmukh Singh of Oriental College, Lahore,
listed in summary form the janam-sakhis known to be extant in 1885.
This list briefly referred to a certain Ldhaur-vah, or “Lahore Janam-
sak hi”.
Lalwur-vali : this [janam-] sakhi was composed in S. 1790. 1
To this cryptic entry Gurmukh Singh added no further comment or
explanation.
Several years later another famous book noted a manuscript bearing
the same date. In his Kattak ki Visakh Karam Singh claimed that in
addition to the celebrated Colebrooke and Hafizabad janam-sakhis he
had personally seen five Puratan manuscripts. One of these was dated
S. 1790 (A.D. 1733). Karam Singh reported having noticed this
manuscript in the possession of a Muslim bookseller of Lahore, and
added that it was illustrated.
I saw a copy of [the Puratan janam-sakhi] in the possession of a
Muslim bookseller of Lahore. This copy was compiled in S. 1790
and contained illustrations at various points. 2
Kattak ki Visakh was published in 1913. Meanwhile, six years
earlier, the India Office Library had acquired an illustrated manuscript
janam-sakhi bearing the same date as the manuscripts noted by
Gurmukh Singh and Karam Singh. The accession date stamped on
the manuscript is 9 January 1907, and the entry made in the Library’s
Day Book on that date reads as follows :
A Panjabi MS. offered for sale by H. Abdur Rahman. Price £ 10. A Life of
Nanak (Janatnsdkhi) with a large number (over 50) of miniatures: followed by
a few leaves inscribed, in a later hand, with stories concerning the same teacher.
Foil. 244 (2 blank): 8x6 in: In fair condition. Dated 1733. This MS. so
illustrated must be regarded as a great rarity. (The owner is on his way back to
India.) The work (by Bhai Sangu Mai ?) is apparently unknown. 3
The manuscript appears in the India Office Library catalogue as MS
Panj B40.
‘■idhaur vdii : eh sakhi s am nun 1790 vich baniii gai. Preface to M.A. Macaulifi'e
(cd.), Janam Sakhi Baba Nanak Ji Ki (Rawalpindi, 1885), p. 3.
2 is eta ik ut/ird samntat 1790 da ki la hoiii main Idliaar ik musatamdn past ak art vale
kol vekhid si jis vich thdun thdin msavirdn vi san. Loc cit, p. 218 (misnumbered 118).
3 Extract supplied by Miss E.M. Dimes of the India Office Library.
2
THE B40 JANAM-SAKHI
Although the B40 manuscript thus acquired by the India Office
Library is not a Puritan janam-sakhi there seems to be little doubt that
it must have been the same manuscript as those variously reported by
Gurmukh Singh and Karam Singh. It would be entirely understandable
for Karam Singh to conclude that the B40 manuscript was a Puritan
copy. Others have since made the same mistake. For its first twenty
folios the manuscript follows the Narrative / source also used in compil-
ing the Puritan tradition, and anyone who limited his examination to
these opening folios would naturally conclude that B40 was another
copy of the Puritan version. 4 A spot check of subsequent folios might
seem to confirm this opinion. Several of the manuscript’s later sakhis
are drawn from the same Narrative / source and if the investigator
were to chance upon any of these portions he would find himself read-
ing a text very close to that of the Colebrooke and Hifizibid
janam-sakhis.
Gurmukh Singh’s note points to the same manuscript. From the
date and the location indicated by Gurmukh Singh it seems safe to
assume that the “Lahore Janam-sakhi” must indeed have been the
manuscript scanned by Karan Singh. It also seems reasonable to
assume that M. A. Macauliffe must have made precisely the same
mistake as Karam Singh. Macauliffe obviously knew of the “Lahore
Janam-sakhi”, for it was on his behalf that Gurmukh Singh wrote the
preface in which it finds a passing mention. Had it been either a Bili
janam-sakhi or a copy of the MahimS Prakis Gurmukh Singh would
not have singled it out for separate listing, and had it been a Miharbin
or Gyinratanivah version lie would certainly have drawn pointed atten-
tion to its identity. This indicates that he must have believed it to be
either a Puritan janam-sakhi or something quite different from the
traditions known to exist in 1885. Macauliffe evidently drew the former
conclusion, for he makes no reference to it in his later discussion of the
janam-sakhis. 5 Such an omission would have been unthinkable in the
case of a new and different tradition, and can only mean that Macau-
liffe regarded it as one of the “several copies” of the Puritan version
to which he refers. 8 Gurmukh Singh’s own interpretation remains
obscure, but either of the alternatives leaves the way open for an
identification of the “Lahore Janam-sakhi” not merely with the manu-
script observed by Karam Singh but also with the India Office Library’s
acquisition.
^Narrative fSwas one of the major traditions utilised as source-material by janam-
sakhi compiler^ See below pp. 12-13. This and other terms which designate actual
janam-sakhis or their sources are explained in W.H. McLeod, Early Sikh Tradition
(Oxford, forthcoming). For briefer accounts of the janam-sakhi literature see
ESC, pp. 20-36, and GNSR, pp. 8-33.
»M.A. Macauliffe, The Sikh Religion (Oxford, 1909) vol 1, pp Ixxviii-lxxxvii.
«lbid, p Ixxxvi.
THE B40 JANAM-SAKHI
3
This triple identification seems entirely reasonable. All three manu-
scripts arc associated with Lahore, all bear a common date, and no
other extant janam-sakhi bears the same date. The illustrations
reported by Karam Singh and the initial resemblance of the B40 text
to the Purdtan version strengthen this conclusion. There seems to be
little doubt that the three manuscripts arc in fact one. The manuscript
noted by Gurmukh Singh was also seen by Karam Singh. Later this
same manuscript was taken to London and in 1907 was purchased by
the India Office Library. Although Karam Singh did not publish his
report until 1913 the conclusion remains undisturbed, for he does not
indicate when he actually observed the janam-sakhi. His visit to the
bookshop in Lahore could well have been during 1907 or earlier.
If this assumption is incorrect it can only mean that by some extra-
ordinary coincidence two illustrated janam-sakhi manuscripts were
prepared in the same year and that one of them, having been ofiered
for sale in relatively recent times, has now disappeared. This is excee-
dingly unlikely. Hafiz Abdur Rahman, the man who brought the B40
manuscript to London, probably purchased it from the bookshop in
which it had earlier been seen by Karam Singh. 7 Needless to say, its
value would now be vastly in excess of the £ 10 which he received in
1907. Together with the manuscripts bearing the catalouge numbers
Panj B6 and Panj B4I it forms a part of the most important collection
of janam-sakhi manuscripts in the world.
B6 and B41 are both important manuscripts and as representatives
of particular janam-sakhi traditions both have their own claims to
special attention. 8 Strong claims could also be advanced on behalf of
the Bala manuscript dated S. 1715 (A. D. 1658); of one of the Adi Sdk/ns
manuscripts; or of LDP 194 (manuscript 194 in the library of the Lang-
uages Department of the Punjab, Patiala). An abridged version of the
1828 Miltarban manuscript might also be considered as a candidate for
translation and commentary. The choice for an English translation
has, however, settled on the B40 janam-sakhi, here presented as a com-
panion volume to Professor Piar Singh’s Gurmukhi text published by
Guru Nanak Dev University under the title Janam Sdkln Sri Guru
Nanak Dev ji (Amritsar, 1974).
7 I owe the following note on the vendor to Professor S.A. Rashid of Lahore :
Very few people appear to know [Hafiz Abdur Rahman]. He was a native of
Amritsar and became famous for his book on Arabic Grammar. He also wrote a
book on Arabic Conversation. He visited London in spite of the fact that his
knowledge of English was poor. He wrote two other books— Siyahat- i- Hi nil and
Safar Ntwin-e-BIlad-c.-Islamia. first printed in 1905. The second edition was printed
in 1920. He died sometime in 1930-31.
8 Panj B6 in the India Office Library is the famous Colcbrooke (or Valiiil-vdli)
manuscript of the Purdtan tradition. Panj B4I is an important example of the first
recension of the Bald tradition. Both manuscripts arc discussed in EST.
4
THE BIO JANAM-SAKHI
Four principal reasons account for this choice. First, the B40 manu-
script is still little known and little used, a neglect which doubtless
derives from the common assumption that it is merely another copy of
the Pur at an version. The publication of Piar Singh’s text, together with
the present translation, should serve to remedy this neglect. Secondly,
it is relatively brief. In this respect it his an advantage over the
Miharbdn and Bala possibilities, although not over the remainder. Third-
ly, it provides specific information concerning the time and circum-
stances of its compilation. No other important janam-sakhi can match
it in this respect. The Bald, Miharbdn, and Adi Sdkhls manuscripts do
provide some details, but nothing to equal the interest of the infor-
mation attached to B40- Fourthly, B40 is of all janam-sakhis the most
representative in terms of content.
The fourth reason is the most important. Although all extant
janam-sakhis are composite products none can compare to B40 in terms
of variety. Oral and written sources have both been used by its com-
piler, and from these sources he has drawn examples of all the major
forms to be found in the janam-sakhi literature. Narrative anecdotes
of different kinds and discourses of the narrative didactic and the
heterodox variety have all been included within its pages. Every stage
of janam-sakhi development is also represented, ranging from the pri-
mitive structures of the compiler’s oral source ( Narrative III material)
to the evolved patterns which he has borrowed from the Miharbdn tradi-
tion. His use of a wide variety of sources also means the appearance
of a corresponding variety of dialects. Nowhere else is this range of
content and language available in such a compact form. This feature
alone would justify the claim that of all extant janam-sakhis the B40
manuscript is the most important.
2. A DESCRIPTION OF THE MANUSCRIPT
The B40 manuscript originally consisted of 240 folios, bound in thirty
fascicles of eight folios each. To these thirty fascicles three extra
folios were added, either by the original copyist or at an early date
after the completion of his work. This brought the total to 243
folios. Five folios are now missing, leaving a total of 238. 9 These
missing folios were 15-18 and 29 according to the original Gurmukhi
pagination. The first four came between 14 and 15 of the later pagi-
nation in Arabic numerals, and the remaining one between 24 and 25.
A few corners have been damaged, but in other respects the manuscript
is in good condition. As indicated by the quotation from the Day
Book of the India Office Library each folio measures 8x6 inches.
PAGINATION
The manuscript in its present forms bears two sets of Folio-numbers.
°The total given in the extract from the India Office Library Day Book is incorrect
both for the original manuscript and for the surviving portion.
THE B-IO JANAM-SAKH1
5
The earlier of the two is, as one would expect, in Gurmukhi and was
evidently added by the copyist after he had completed his text. This
set proceeds only as far as the termination of the actual text on folio
231 (Arabic pagination folio 226). It docs not extend to the table of
contents nor to the extra folios with which the manuscript concludes.
The table of contents does, however, list the appropriate folio-number
for the beginning of each sakhi. Two errors have been made while
recording the Gurmukhi numbers on individual folios. The figure 73
lias been used twice on consecutive folios (Arabic folios 68 and 69)
and 78 has been omitte*'.
At some stage following the loss of five folios (Gurmukhi 15-18 and
29) Arabic numerals of the modern European style were added in pencil.
This second series was added after the manuscript had been bound, and
as a result folios which were inadvertently reversed during or prior to
the binding process bear their Arabic folio-numbers on the reverse side. 1 "
(Gurmukhi folio-numbers were all on the obverse. Broken corners have
eliminated a few of them). None of the Arabic folio-numbers has been
eliminated by damage to the manuscript, another feature which indicates
the lateness of this second series. It is however, evident that the addition
was made before the manuscript had been acquired by the India Office
Library. The immaturity of the figures indicates a hand unskilled in
the recording of European-stylc Arabic numerals. This points to a
period prior to the manuscript’s removal to London.
Folio-numbers printed in the margins of the English translation
follow the original Gurmukhi pagination, not the later Arabic; and
reversed folios have been restored to their correct sequence. This has
been done in order to maintain correspondence with the marginal pagi-
nation of the published text given in Piar Singh’s Janam Sakln Sri
Guru Nanak Dev Ji. Footnote citations also follow the Gurmukhi
pagination except where otherwise indicated " In his published text
Piar Singh has corrected the copyist’s erroneous duplication of the
figure 73 by substituting 74 for the second 73. He then continues out
of step with the manuscript until harmony is restored at folio 79 as a
result of the copyist’s omission of 78. Folio-numbers in the margin of
the English translation follow Piar Singh’s amended form.
A third set of figures recorded on the manuscript indicates fascicle
numbers. These begin on folio 1 and thereafter appear in the upper
left corner of the obverse side of every eighth folio in the same hand
as the Gurmukhi folio-numbers. Only two seem to have been omitted
10 The following folios have reversed. In each instance the first figure designates
the Gurmukhi folio-number and the second (in brackets) the Arabic. B40, IT.
1-H14), 39 (34). 41 (36), 48 (43), 57 (52), 94 (89), 117(112), 132 (127), 157 (152). Each
bears on either its obverse or reverse one of the illustrations with which the indivi-
dual sakhis begin.
u Footnote citations in G.WSR also follow the Gurmukhi pagination. Thosegivcn
in ESC, however, follow the Arabic sequence.
6
THE IMO JANAM-SAKH7
by the copyist (the fourth and the thirtieth, which should appear on
folios 25 and 233). Folio 17, which presumably bore the fascicle number
3, is missing; and the portion of folio 41 which must have borne fascicle
number 6 has been broken olT.
SCRIPT
The copyist’s Gurmukhi handwriting is neat and clearly formed.
Though scarcely to be designated calligraphy it is certainly a competent
style and represents a considerable advance on the spidery scrawl of
the Colebrooke manuscript. 12 In maturity as in time the B40 style lies
between the primitive Gurmukhi of the Colebrooke manuscript and
the developed symmetry of the later Damdama style. 13
With few exceptions each side of a folio has sixteen lines, and each
line contains 18-25 letters. As with all manuscripts of the period these
letters arc written continuously with no gaps between words. Spaces
occur only at the end of sentences where they are marked by two
vertical strokes (do dunde). Even this convention is by no. means in-
variably observed. In many instances the text continues unbroken even
where the sense demands a new sentence. Words which remain incom-
plete at the end of a line arc divided without regard to syllables and
continued on the following line. In cases where a consonant followed
by a Kamui ( ' ) occurs at the end of a line the Karma is written only if
there is room at the end of the line. If there is insufficient space only
the consonant is written. The Karina is omitted and a circle denoting
its omission is inscribed in the right margin immediately adjacent to the
consonant. 14
Nasalisation is always marked by a complete tippl (i.e. by a full circle,
in contrast with the inverted semi-circle which is normally used today).
The bindi, or nasal dot, is not used, although an imperfectly executed
tippl occasionally resembles a bindi. At points where modern usage
indicates a bindi the copyist omits the nasal sign altogether.
Conjunct forms occur with even less frequency than in modern Gur-
mukhi usage. The only such form to be used by the copyist is the
rara (3, r) following n, 3, 31, 3, 3, u, a, 3 ( s , k, g, t, d, p , b, and /;/().
This usage is not invariably followed. In some instances the conjunct
form is employed, and in others the rara is written in full. The adhik
( y ) signifying duplication is not used.
Certain letters are written in a manner which differs from modern
Gurmukhi. These arc the vowel aijrd (oi, a), with its kannd (w, a) and
dulSlan ($, ai ) derivatives; and the consonants haltd (n, h) and chhachchha
(s, c/i/j). All of these letters arc written in forms which resemble the
12 A facsimile of folio 156a is reproduced below (plale 7). For an example of the
Colebrooke script see MK. plate 2 facing p. 312.
1 3 \(K , plate 3 faeihg p. 312.
14 This convention continued until the early years of the twentieth century. E. P.
Newton, Panjabi Gratn/nar (Ludhiana, 1898), p. 10.
THE B40 JANAM-SAKHl
7
corresponding Devanagri letters. This also applies to the copyist's
auiikar (the non-initial form of the short vowel ©, «). It does not,
however, apply to his dulaiiikare (the non-initial form of the long vowel
§, u). Two other consonants which bear some resemblance to Deva-
nagri forms arc jajjd (n,j) and /«//<*(»,(). The kanat/rd derivative of
ahr& (>>t, ou) is not used, its sound being represented instead by airu
followed by ura (>»©, au)
Errors are uncommon, except for a certain pronencss to haplo-
graphy. 1 * The incidence of haplography is significant, for it helps to
determine the nature of the compiler’s sources. Occasionally a line of
a quoted stanza is omitted 10 and in one place the analogues indicate
that a complete sentence has been overlooked. 17 In some places words
have been read incorrectly. 18 Metathesis occasionally occurs. 1 ’ Ditto-
graphy is very rare. 2 *
Where an error occurs and has been noticed by the copyist a yellow
substance has been applied in order to obliterate it. If the mistake
consists of the omission of a single letter this is written immediately
below the point at which it was omitted. In a few places additions have
been made by a later hand. These later amendments arc easily recog-
nised, not merely because of differences in handwriting but also through
the use of inferior ink. The copyist has not recorded the recipe for his
black ink, but the results indicate that it was a good mixture. His red
ink has, however, tended to fade.
Red ink has been used to indicate the termination of sakhis; to mark
the beginning of quotations from the works of Guru Nanak; and to
highlight occasional points of major importance, such as the dates of
Nanak’s birth and death. . Gurmukhi folio and fascicle numbers are
recorded in black ink.
ILLUSTRATIONS
The B40 manuscript contains fifty-seven illustrations. These, together
with their folio-numbers, arc listed below in an appendix at the con-
clusion of the English translation. Thirty of the illustrations are full-
page; sixteen occupy between two-thirds and three-quarters of a page ;
and the remaining eleven arc half-page. Almost all these illustrations
n B40, IT. 8a (line 2), 10b (14). 19a (9), 20b (9), 21b (8), 22a (13), 28b (11), 33a (1), 40a
(12), 65a (3), 73a (J) [the second of the folios numbered 73, viz. Arabic 69a], 94a
(12), 110a (3,8), 126b (4), 137a (16), 142a (13), 145a (14), 182a (5), 184a (1). 184b
(6), 217a (16), 225a (7). Note that in this and the next five footnotes the figures given
in brackets after each folio number designate line numbers.
la B40, (T. 23a (13), 69b (14).
17 B40, f. 20b (10).
18 fW0, IT. 26a (9). 30b (IS), 31b (13), 36a (10), 38a (13). 65a (11), 89b (6), 124b (3),
153a (9), 184b (10, 14).
W B40, IT. 7b (11), 26b (13), 73a (2) [the second of the folios numbered 73, viz.
Arabic 69a], 76b (14), 95a (7), 109b (12), I24a (3,9), 138a (2).
‘ M B40, fT. 52a (14), 227b (13).
s
THE B40 JANAM-SAKH!
appear at the beginning of individual sakhis, each depicting a scene
from the narrative which follows. The only exceptions to this rule are
an extra illustration attached to the beginning of sakhi 24, '‘The meeting
with Lahana”; 21 and three extra illustrations occurring at intervals
during the course of sakhi 34, ‘'Raja Sivanabh”. 22 Only four sakhis
lack an introductory illustration (sakhis 1, 21, 35 and 57).
In most instances a caption in Arabic script appears in the margin
beside the illustration, and wherever this is lacking the margin is so
narrow that it seems reasonable to assume that in such cases an Arabic-
script annotation must have been shaved olT. Gurmukhi captions have
been added to at least eleven of the illustrations. 23 These are not the
work of the copyist but of a later and much cruder hand.
Like other Punjab art of the same period the B40 illustrations display
only a rudimentary notion of perspective. They arc, however, expertly
executed in most attractive colours and as notable examples of their
genre they assuredly deserve the honour of full-colour reproduction
whenever funds make this possible. Six of them are reproduced below
in black and white as a part of the appendix which lists all the B40
illustrations. The half-page illustration from folio 149a appears as
plate 255 in J. Finegan’s The Archaeology of the World's Religions
(Princeton, 1952) and the half-page illustration from folio 1526 is re-
produced on page 118 of E.G. Parrinder’s A Book of World Religions
(Amersham, 1965). Both are in black and white.
The importance of the B40 illustrations is further enhanced by the
fact that the artist is actually named in a note appended to the manu-
script. He is Alam Chand, a Raj or mason by caste. 24 A particular
interest attaches to his caste designation. Art work amongst the Sikhs
has in recent generations been monopolised by members of the Ram-
garhia community, the composite caste formed by those Sikhs whose
forbears belonged to a variety of artisan castes. One of the artisan
castes which contributed a modest number of converts to the Ramgarhia
caste group was the Raj or mason caste and members of this small
subsection have made a distinctive contribution as artists and as interior
decorators of gurdwaras. Alam Chand was a distinguished forbear in
terms of professional skill as well as caste affiliation. 25
EXTRA FOLIOS
The text of the B40 janam-sakhi concludes on folio 231a (Arabic
n B40, IT. 93b, 94b.
--B40, fT. 145b, 149a, 152b.
23 B40. IT. 6b, 8b. 14b, 36b, 39b, 41a, 43b, 48a, 149a, 152b, 183b. The clearest of
these appears at the top of folio 152b. separated from the illustration by five
lines of text. It reads : 31 3131 fnsif feu ofeM', “Raja Si[va]nabh became a Sikh”.
2 *B40, f. 84b. See below p. 20.
^For a valuable treatment of the Ramgarhia caste group sec Satish Sabcrwal, Mobile
Men (New Delhi, 1976). Sec also W.H. McLeod, "Ahluwalias and Ramgarhias:
two Sikh castes” in South Asia, no. 4 (October 1974), pp. 78-90.
THE R40 JANAM-SAKHI
9
226a) and with it concludes the Gurmukhi pagination. (Arabic num-
bering has, however, been continued through to the end of the manu-
script.) The reverse of folio 226 (Arabic) is blank and folios 227a-
228b are occupied by a table of contents (tatkara). This still left seven
folios of the final fascicle, to which another three folios were added.
These ten surplus folios have been used by a later writer to record a
version of the two apocryphal works entitled “The Medina Discourse”
(mativie di gosti) and "The Mecca Discourse” ( makke d\ gosti). The
two stories arc commonly conjoined, as in this case, and in this form
arc referred to as “The Mccca-Madina Discourse” (makke madine (It
gosli)* 6 The Medina discourse purports to describe the conversion
of the legendary Qarun 27 thiough the recitation of a piece of wise
counsel entitled the Nasiliat N&ma, or “Admonitory Homily”; 23 and the
Mecca discourse records a discussion which is said to have been held
with learned Muslims of the city. 20
These two discourses do not form an integral part of any janam-
sakhi, but have instead circulated independently, either individually
or together, as separate works in their own right. Where they are
linked to a janam-sakhi it is an appendage, not as an integrated part
of the janam-sakhi. In some instances both the janam-sakhi and the
appendage are the work of the same copyist; and in others (as in the
case of the B40 manuscript) the discourses have been added later.
The measure of divergence which distinguishes the different versions is
well illustrated by a comparison of the B40 and B41 manuscripts in
the India Office Library. Whereas the B40 appendage covers less
than nine folios of prose, the B41 version runs to 141 folios of
*«A IK. p. 703.
27 Thc story of Qarun provides a rare if highly tenuous link between Jewish sources
and Sikh tradition. Qarun appears in the Qur'an in two roles, both relating to
Moses and the Israelites. Two texts refer to him as a minister of Pharaoh who op-
pressed the Israelites (xxix. 38 and xl. 25) and one identifies him with the Biblical
Korah of Numbers 16 who rose against Moses (xxviii. 76-82). in the latter role he
provides an example of the fate which befalls those who put their trust in worldly
wealth, a story which later Muslim legend embroidered extensively with material
from rabbinic literature. Enc Isl II. 780-81. Santokh Singh sets the story of Qarun
in Rum or Byzantium. NPr II. 16(2). For Rum sec Enc Isl ill. 1 174-75.
29 ,V/A', pp. 241, 506. Mohan Singh, A History of Panjabi Literature (Amritsar, 1956),
pp. 30, 133. Macauliffo gives a translation of a brief work which lie entitles the
Nasiliat Nam a (Macaulifie I. 128-29). This is not, however, the composition which
we find recorded under this name in extra folios of the H40 manuscript. It is a work
entitled the Haiar Nama, to be found in the B40 sakhi “A Discourse with Rattan
Haji" (B40, fif. 56a-57a). See also Mohan Singh, op. cit. p. 119, and J.D. Cunnirg-
ham, A History of the Sikhs (London, 1849), Appendix iv, pp. 369-72.
2!> Thc version appended to the B40 janam-sakhi names only Sheikh Rukandin.
Other versions add Sheikh Sharaf. Baha* al-Din, and Zain-ul-Abadin. Piar Singh,
A Critical Survey of Panjabi Prose in the Seventeenth Century (unpublished Ph. D.
thesis. Panjab University, Chandigarh. 196S), p. 123.
10
THE B40 JANAM-SAKHI
verse. 30 Moreover, only a part of the B40 material is strictly a version
of “The Mecca-Mcdina Discourse”. Portions of it are janam-sakhi ele-
ments which have been combined with the discourse. The discourse
portion is almost certainly a summary of the longer version. Janam-sakhi
evolution processes indicate that briefer versions arc normally earlier
than longer versions, but not when the briefer account is in prose and
the longer rendering in verse.
The Arabic pagination of the B40 manuscript continues without a
break after the lalkara, but prior to the addition of these page numbers
and the binding of the manuscript the order of the extra folios was
disturbed. Immediately after the tatkara come the three concluding
folios of the discourse, now numbered 229, 230 and 231. Folio 232
is blank, and then folios 233-38 provide the earlier portion of the
discourse. Folio 238 concludes the entire manuscript in its present
orm.
These extra folios have not been included in the translation of the
B40 janam-sakhi as they are plainly no part of it. They derive from a
source which the B40 compiler did not use and they have been recorded
in a vastly inferior hand (the same cramped hand as the Gurmukhi
captions attached to eleven of the B40 illustrations). The story which
they relate is as follows :
233 In response to a request from Mardana, Baba Nanak decides to
visit Mecca. The two set out and on the way are joined by
four Muslim pilgrims (hup) and a faqir. Baba Nanak discourses
with the faqir on the subject of renunciation and in reply to an
enquiry from the faqir acknowledges that he is a Hindu. The
pilgrims are horrified when they hear this and assure him that
no Hindu can ever enter Mecca.
234 Leaving the pilgrims and the faqir, Baba Nanak continues on
his way with Mardana. They proceed first to Medina where
235 they visit a king variously called Karun, a tyrannical ruler who
is said to possess "forty hoards of treasure”. The reference is
obviously to Qarun. Baba Nanak recites the Naslhat NamiJ
236 and following it a shabad which is not in the Adi Granth.
Qarun is converted and makes his submission to the Guru. In
response to Baba Nanak’s command he frees all his prisoners,
and then asks what he should do in order to find God. He is
assured that those who worship God will receive His grace.
237 Baba Nanak and Mardana then leave Medina and proceed to
Mecca where the former is asked by a qazi if he is a Hindu, as
admission to the city can be granted only to those who regularly
aojoL MS. Pan j B41 provides an example of an appendage recorded in the same
hand as the janam-sakhi proper. Folios 1-253 record an early BUS janam-sakhi;
folios 254-358 relate “The Mecca Discourse"; and folios 349-95 give “The Medina
Discourse”.
THE B40 JANAM-SAKHI
11
recite the Muslim prayer ( namiz ). Nanak assures him that he
docs indeed recite the namaz and thus gains entry to the city.
There follows a discourse with the qazi on the subject of the
Qur’an and the Kalma, after which Baba Nanak answers
questions posed by the qazi by reciting “another Nasthat Nama," 238
also referred to as the Pak Nami, or “Holy Homily”. The qazi
is duly converted.
The news of Nanak's arrival and activities is then communi-
cated to a pir, later identified as Rukandi. 3 ’ The pir summons
Nanak and the two hold discourse. In the course of the inter-
view Nanak recites a version of the acrostic which appears on
folios 48a- 50b of the B40 janam-sakhi.
At the conclusion of the acrostic members of the audience 229
praise Nanak for his piety and then join in reciting their namaz.
The qazi who is leading the prayer observes that Nanak is
laughing during its recitation, and at its conclusion lodges an
indignant protest with the pir. Baba Nanak defends his action 230
by revealing that the qazi, while mechanically reciting the set
prayer, had been thinking of his new-born filly. The prayer was
accordingly unacceptable to God and for this reason he had
laughed. 32
Following this incident Baba Nanak and Mardana enter a
garden and there go to sleep. Later, four pilgrims who have met
Nanak in the garden inform the pir that they had found him
asleep with his feet towards Mecca. When they moved his feet
they found that Mecca moved with them. 33
The concluding incident of the story is misplaced. It relates 231
how the four pilgrims arrived in Mecca to discover that Baba
Nanak had been sitting there in a garden for the past twelve
months. This, they informed the pir, was a miracle, for twelve
months previously they had encountered him on the road far from
Mecca and had been travelling towards Mecca ever since.
Obviously Baba Nanak must have been miraculously transported
to the city in an instant. 34
3. SOURCES USED BY THE B40 COMPILER
Tlie question of sources used by janam-sakhi compilers is a complex
one. It has been explored at some length in a forthcoming work en-
titled Early Sikh Tradition and for that reason will not be examined in
any detail at this point. Here our treatment will be limited to a brief
summary of conclusions reached in Early Sikh Tradition.
31 Rukandi or Rukandin, i.c. Sheikh Rukn al-Din. B40 , f. 53a.
a3 All the important janani-sakhis set the anecdote concerning the qazi's filly in
the context of Baba Nanak’s interview with Daulat Khan in Sultanpur. CNSB,
pp. 38, 54. 73. B40, ff. 2lb-22a.
33 JW0,f..51b.
U B40. f. I33a-b.
12
THE B40 JaNAM-SAKHI
The B40 compiler evidently drew most of his material from three
principal sources. The first was a manuscript, no longer extant, which
seems also to have been used by the compiler of the Hafizabad Janam-
siikhl. This manuscript we have designated Ql. The second was ano-
ther hypothetical manuscript which he shared with the compiler of the
Adi Sakhis. This second manuscript we have designated Q2. The
third major source was the oral tradition of his own area. To this
tradition the title Narrative III has been given. A substantial majority !
of the B40 Sakhis have been drawn from these three sources. The
small balance appear to have come from a variety of minor sources, in-
cluding an early recension of the Miharbin tradition.
The oldest and most important of all sources used by the compilers
of extant janam-sakhis is evidently an early nucleus of sakhis which we
have designated Narrative I. This tradition sub equcntly divided into
two derivative traditions. Narrative la and Narrative lb. The first of
these emerges in the Colebrooke Janam-sakhi, and the second in the
Adi Sakhis. Both reunite in the Hafizabad Janam-sdkhi.
The Hafizabad and Adi Sakhis collections are the best known of the
janam-sakhis utilising the Narrative lb tradition, but they arc not the
only ones. Another extant work is the manuscript LDPI94 and yet
another is the hypothetical collection designated Ql. Although no such
manuscript survives, our analysis of the Narrative lb janam-sakhis leads
us to assume that it did once exist and that it was used as a source by
both the Hafizabad and B40 compilers. From this particular source
the B40 compiler evidently took two clusters of sakhis (numbers 1-8.
17-19) and the lengthy sakhi 34. It seems likely that the cluster 10-14
also derived from Ql.
It appears, therefore, that the B40 compiler shared a common manu-
script with his Hafizabad counterpart. There is strong evidence to
suggest that he shared a second manuscript with the Adi Sakhis com-
piler, a manuscript designated Q2 which recorded materials drawn
from the distinctively different Narrative 11 tradition. From this
second major source he evidently drew the substantial group of sakhis
which runs from number 20 through to number 32. Like the Ql manu-
script Q2 is, of course, a hypothetical collection.
The third major source we have designated Narrative 111. This
provides the B40 compiler with the lengthy sequence of stories which
runs from sakhi 35 to sakhi 49, misses sakhi 50. and briefly recommen-
ces with sakhi 51. Sakhis 56 and 57 may possibly derive from the same
source. The distinctive features of this material suggest that its source
was oral, not recorded. These include its simple structure, its vigorous
narrative, the repetition of particular words and formulae, the complete
absence of Scriptural quotation, the conspicuous lack of features which
indicate copying from another manuscript (haplography, dittography,
metathesis, incorrect reading, &c.), and the apparent failure of any
THE B40 JANAM-SAKHI
13
earlier janam-sakhi to reproduce this material in a form resembling
the B40 version.
The force of this argument can be appreciated if one compares the
folio numbers incorporating Narrative III material (folios I49b-I94a
and I98a-200a) with the representative selection of haplographic errors
given above. 35 From this comparison it will be seen that there is a
notable lack of such mistakes in the section of the manuscript which
records Narrative III mtterial, a lack which strongly supports the theory
that this material has been recorded directly from an oral source. It
seems safe to conclude that the Narrative HI source represents an oral
tradition, and it seems reasonable to add that it was presumably the
oral tradition current within the compiler's own area.
Q1 (Narrative lb), Q2 (Narrative II) and the oral Narrative III can.
it seems, be identified as the three principal sources utilised in the
compiling of the B40 manuscript. Practically all of the remainder of
its contents can be traced to the Miliarbdn janam-sakhi tradition and
to eight individual discourses which evidently circulated as independent
works. This leaves only the concluding sakhi, a puzzling narrative
which should perhaps be attributed to either Narrative lb or Narrative II.
If this reasoning is correct the sources of individual B4U sakhis may
be summarised as follows :
Sdklil Title of Anecdote Source
1 The birth of Nanak
Instruction by the pandit
Baba Nanak's betrothal and marriage
The ruined crop restored
The tree’s stationary shadow
The true field and the true
merchandise
Baba Nanak's discourse with the
physician
Sultanpur
Immersion in the river
Baba Nanak’s discourse with Daulat
Khan’s qazi
Baba Nanak's departure from
Sultanpur]
Baba Nanak’s travels in the unin-
habited wilderness
Baba Nanak returns to Talvandi
A discourse with Abdul Rahman ' Mi.vc. Discourse
The monster’s cauldron
Bhola the Robber
The Encounter with Kaliyug |
2a
2b
3
4a
4b
6a
6b
6c
[6d
8
9
10
II
12a
j. Narrative lb (Ql)
1
^Scc above p. 7.
M
THE B40 JANANf-SAKHT
1 2b
13
14
15
16
17
18a
18b
19
20
21
22
23
24a
24b
24c
24d
25
26a
26b
27a
27 b
28
29
30
31
32
33
34a
34b
35a
35b
36
37
38
Lamenting women commended
A poor Sikh’s devotion to Baba
Nanak
Mecca : the moving miharab
A discourse with Shah Rukardi
A discourse with Rattan Haji
Baba Nanak's discourse with Sheikh
Braham
The sack of Saidpur
A discourse with Babur
The proud karori humbled: founding
of Kartarpur
Bab3 Nanak’s austerities
Baba Nanak’s visit to the pilgrimage
centres
The country ruled by women
Discourse with Siddhs on Mount
Sumeru
The Meeting with Lahana
Angad returns to Matte di Sarai
Angad moves to Khadur : his clothes
ruined
The installation of Guru Angad
Mula the Khatri
Baba Nanak’s daily discipline
The loyal fortitude of Angad
Baba Nanak’s adoration
Discourse with Gorakhnalh : Baba
Nanak seeks solitude
Discourse with Ajitta Randhava
Discourse with Siddhs at Achal
An interview with God
Baba Nanak in the Land of Unbe-
lievers
Mecca : Baba Nanak’s miraculous
arrival
Discourse with Kabir
The merchant and Raja Sivanabh
Baba Nanak and Raja Sivanabh
Baba Nanak’s visit to Kabul
Water restored to a Land of Giants
’ Narrative lb (Q 1)
! Mi sc. Discourses
J
1
[
f Narrative lb ( Ql )
Narrative 11 (Q2)
\
Misc. Discourse
1
► Narrative // (Q2)
Misc. Discourse
1 Narrative / b (Ql)
A visit to Bhutan
Cakes miraculously cooked
Baba Nanak’s visit to Kashmir
\
THE BJO JANAN-SAKH1
15
39
Baba Nanak enslaved in the Land of
1
the Pathans
40
Baba Nanak provides grain and fire
|
41
Floods banished front a land beside
1
the sea
42
A demon arsonist converted
1
43 a
Ajitta Randhava rebuked for greed
Narrative III
43b
Abdul Rahman humbled
r
( Oral Tradition )
44a
Ajitta Randhava rebuked for revivi-
i
fying dead birds at Achal
4
|
44b
A visit to Tilla
1
45
Uttam Bhandari and Sultana Giyar :
!
springs from a mountain-side
1
46
A visit to Hivanchal :
l
discourse with Dalta
I
47
The rich man’s pennants
i
48
The robbers and the funeral pyre
1
1
49a
A robber land-owner converted
l
i
49b
A raja's daughter turned into a boy
1
50
A discourse with Sheikh Sharaf in
Baghdad
Misc. Discourse
51
The reward of meeting a sadhu
Narrative III
52
A discourse concerning true renuncia-
I
53
tion
Discourses with Gorakhnalh and
1
Misc. Discourses
with Kal
J
1
54
The way of salvation : a discourse
I
which Guru Baba Nanak held
1
with Guru Angad
Miharbiin Tradition
55
Another discourse with Guru Angad
1
concerning the way of salvation
1
56
An injunction to recite the Aran
\
i
Sohila
i
L
57
The magnificence of Baba Nanak's
1
f
Narrative III
hymns
„
1
58
The death of Baba Nanak
7
4. THE LANGUAGE OF THE B40 JANAM-SAKHI
In general terms the language of the B40 janant-sakhi can be descri-
bed as a mixed Punjabi. The imprecise nature of this statement should,
however, be stressed and strong qualifications must be attached to it.
The language of the B40 janam-sakhi is mixed in two distinct senses.
First, there is the diversity which inevitably results from using a variety
of sources; and secondly, there is the mingling of dialect forms within
particular sources. This, in differing ways, characterises most of the
sources used by the B40 compiler.
16
THE B40 MNAM-SAKH1
The linguistic range covered by the B40 janani-sakhi may be illustrated
by two quotations. In the first of these the compiler is evidently record-
ing material drawn from curient oral tradition and if conclusions noted
in the preceding section are correct it can be assumed that he was at
this point using the spoken dialect of his own place and time.
A DEMON ARSONIST CONVERTED
g's 1 fecra ftn afeon ii fa rals fea tea ft§ »ifai B'fe we n fs #a ©waft uefe u
am wfe feafesc ii a’w fa a) trfe as' n traho 3 ft as 1 n tg a? onfe aft u'fa
afofs ii ns afafe n) ea moIS waafa wfa saiftl 3 u 3 * aft Defuse s saiafl sifdi
aia vfa a) 3 l 3 u vg gal ftu aeg ii 3 ' fs 1 Defuse ft ?h> oft ftl ii 3 ' fg fes sifai
e> sefesn n w fg na aft u'fa see ii ft ft) sra sifsi eg raft sarai) w s ft gay
3 sijfl a'afa wft see n h> a'a' fiffstp fa grr# Hft ftaslDi'a dubb 1 3 w ay eft a
fia u'fn sefe aft... 3 *
This is the language of Central Punjab and as the compiler has dated
his manuscript S. 1790 (A.D. 1733) it is safe to label it Central Punjabi
of the early eighteenth century. In Grierson’s terms the location would
be the transitional area between Central Lahnda and Majhi with the
stress upon the latter rather than the former. At no point is the B40
compiler more consistent in his use of a single dialect.
A different linguistic pattern is illustrated by an extract from one of
the compiler's written sources. The passage which follows belongs to
the Narrative lib, or "Ascetic Ideal”, tradition. 37
A DISCOURSE WITH GORAKHNATH
3' Disg ft 3ft) sa si afann fa aa 1 g fra) fiau ?>>h a§ wftn aft a as ii h dpsh 1
o ii 3' aft j si 3 fra) maws a§ uftig wftj aft aft afsDc n bs fra) aiau <va
aftsa buI ag aT53' ftw 3H' ftfean ii iwrara aaft dish afaft Dtsfiaa'a aft Dfaig
afe dt ii 3a aft ura aim fn a) fra ?fa feaas' 5 fra as sa agg fwsa' 3 ii ra>
ufs 1 B 33 Hftl fen a 1 fase rain) ©a 3 fafafa gfeDC wfe n 38 fha) aau are aft-n'
sa fin? ag ra afc wfoat n 3 ' an^ aft) tufa DcfeDr u 31 aft feut ft) gal as
fra 1, fb aw sg gfe ?>5 11 ...“
When compared with the previous example this passage illustrates the
wide linguistic variety provided by different sources within the B40
collection; and when examined in isolation it demonstrates the extent
to which different dialects can be mixed within a single source. The
presence of Punjabi is signalled from the very beginning by the genitival
ft and by the first verb-form. Within the same sentence, however, we
encounter the Khari Boli af (instead of the Punjabi 3 or 5 ) and soon
thereafter the verb-form 1 ) nrtra' ft. The next sentence offers the same
amalgam, a pattern which is sustained throughout the sakhi. At one
point Khari Boli will dominate (fen a> faun aalsi), at another Punjabi (s'
aft fawft) aal ob fra). The heterogeneous quality of the mixture is furth.-r
increased by a curious absolutivc (suna'a raft Difttt sftft Diriftwe aft)
\
M B40, f. 1 75a.
37 Thc Narrative lib "Ascetic Ideal" isdiscu.scd in EST.
3, B40, ff. 107b-108a.
THE B40 JANAM-SAKH1
17
which belongs neither to Khari Boli nor to Punjabi. 3 ’
This extract provides a good example of a linguistic mix which is
characteristic of much janant-sakhi material. It would perhaps be
misleading to call it Sadhukkari or Sant Bhasa as the Khari Boli
element is much weaker than one would expect in ‘the language of the
sants '. 40 The difference is, however, essentially one of degree. As one
might expect this mingling of Punjabi and Khari Boli forms is charac-
teristic of materials which incorporate a doctrinal emphasis, a feature
which is commonly found in sakhis from the Narrative lib tradition.
This particular tradition, while following the usual narrative style of
the janam-sakhis, expresses a marked interest in doctrinal issues, and
it comes as no surprise to discover that the example quoted above has
been taken from the compiler’s Narrative II source.
The connection between doctrinal interest and language is even more
clearly represented in the two sakhis which the B40 compiler has
acquired from a Miharban source. The characteristic Miharbin interest
is strongly doctrinal and the language used within this tradition moves
much closer to Khari Boli. This is particularly evident at the beginning
of the Miharban section.
A DISCOURSE WITH ANGAD
fea fes 53 s'a 1 s'sa si tram a) nasi aeH'aua a 1 ?! sel fufg o'fe as» 11 55 a'a
si a fee siaiq rofe as 1 11 afe wrel uoa a-f 3 aiel 11 3 fe 55 a 1 s' a^l <rel tufa
s>fe US' 11 sfe uaa c'fe fuss? wfe aal 11 sa 55 s’a asa fafe ferrous atw ami
uoa 11 3a aig a'a' faras as 1 vaSaa a> fiwas aafe Ban 11 nuS R'fau al lass
Bail aafe n 4 ’
Even the Miharban tradition, however, fails to sustain a consistent
pattern. There are few concessions to Punjabi in this introductory
portion, but it is not long before the commentator’s Khari Boli begins
to diversify. A shalok follows the extract quoted above and the
commentator then continues :
3a eg a»a a'a sroa n't ufew 11 ara a'a al afaw 11 q ?>g eg nS infsR'fa 3 si
fttsfa fat? sml aa Hal 11 q afe 3 fa sal faea ael aa 11 Sal fns3 ael a’SE' sail 11
a Sal feus few 3 11 fa ael Se f aa nwg afe a Sal fees aa 11 Sal fees ael tree
sail 11 3' of a? few Sal faaa a' afuwe aal 11 ug a al Sal fRS3 s Sa' sf Sfe
§ ho 3 5 fs 11 1? fs T si RH'fa aal a afa aal n 42
Although Khari Boli has not been altogether abandoned it is now
far from pure. Of the three principal verb-forms the first is Punjabi
(ael roes' s»ol), the second is Braj (ael roes snl), and the third a mixture
of Punjabi and Khari Boli (sas Sfe). A Punjabi s has twice crept in;
and for the first person singular pronoun the commentator has used
"It is possible that the original text may have given kar ke. The Guimukhi letters
kaka and thdi arc sufficiently alike to permit a misreading of this kind.
"For a note on Sadhukkari sec GXSR, pp. 8, 153.
•'BJO, f. 210a.
18
THE B40 JANAM-SAKHI
first the Braji a§ and then the Punjabi i).
The extracts quoted above all represcnl extremes and although diver-
sity of the kind which they illustrate is so common in the B40 janam-
sakhi it would be altogether misleading to suggest a series of swings
between pure Punjabi & Khari Boli or Sadhukkari. Pure Punjabi is
characteristic of the material drawn from the compiler’s oral source and
Khari Boli dominates the small quantity of Miharbdn material. This
still leaves the greater portion of the janam-sakhi unclassified. Most of
the remainder consists of narrative drawn from earlier written sources,
and for this material the language is normally Punjabi supplemented
by a variety of other elements. The following extract will serve as an
illustration. The extract has been copied by the compiler fiom his
Ql, or Narrative lb, source,
THE RUINED CROP RESTORED
39 a'a' Htfl wafe aifepp n 3'fe o aa^e b ppfepp ti aa stare fsg aifepp not afa
afa ppfa aea 3 So ppfe n3' ii Hal asa a a'fe tfelpp u aaa 5 a>fe afelnf' 11 aaa
faat ii aat 3 1 8 HH »pfe fcafepp 11 fea 3 pS 8"t3 ppfapp 11 are! at ifeal pfipst qfe
fa§ fare! 11 fen fare t' 3 hs'h #3 11 3 a 8 'si 315 a ppfapp g>V) 3 ) 3 a' 3 ' fee stfi
fafepp 11 fasr a ppfepp a fat Hal ttq u'fepp 11 aaTe fen faa saafe aunt 11 s' §q
ai aa omI ii 8'h are Http aatafa 11
38 8 T 8 T 7?m 1)13 33l 8>g‘s aafa 3' 38 33133 3'fe 8B'3 3 '13 3' 331 3B8gl 3'
afaal fen mfa aaitra ppg n a§ual ppfunp are a afs k ppaq n urea 3 t m<
ppfepp ii q ansa s' 38 '?;' 9 ant s fepp aas a u are $ na'fet 11 3 a are ?>
nfe b opt 11 3 > 3 'fe gsre afasp are fen 833 5 ans'fe 11 3 U 3 ifepp 833 fanfepp
5 h 11 35' taw afa sfepp ae) 11 3 fel 3) ua'fepp fanr 3 fa 35 11 313! 3 > qaa' u'fa
3'fe 83* arfipp 11
38 are afeup tit f) fepp aa> sa 3> waq fag's 1 feaa 1 9 11 38 afe us'a afeup a 1 ^
it 33 3'fet apaq aafapp 9 uq 83 fa’s' 3fe 9q ii 33 8ps» ?psa afspp n al fed 3'
faifeup fag sail n §q at as upas' 9 n 38 833 3' «'?3 afspp a al Ha' tfeq 33
fafepp 9 ii t a> i?a' 3U'[g]q afe ami 3> h qaai a'fe 33'fes' a 1 ii
s' ia a T a T area afepp n tl feq US' aafepp qfepp sul ii qal pure' ppsh! #a
§3 ii fa pf'? n 3'fe asre feppf ppu# #fa fs§ n a 7 fa fepp# fafs bp faup #afe
a fea os' 83# s' fafepp snfl ii fe»p# pc ii ppfe ppfepp al ag sre! fafepp atfl ii
3' a'fe gs'a ta 833 are s S3» al3i ii a'S' mt a^ 38 utfa pps ii* 3
This, plainly, is Punjabi but three features distinguish it from the first
of the extracts quoted above. First, there is stronger evidence of Lahnda
influence. Although the blend is still that of Lahnda and Majhi, verb-
forms such as the Future aasft and the Perfect ta'fapp aa indicate that the
balance has tilted towards the former. Secondly, there occur Khari
Boli forms which are virtually absent from the compiler’s own oral
expression as illustrated by the first example. Rai Bular, the headman
of Talvandi.'is described as a'fe 8H'a a'f3 a' aal astsl a> a&qal. Thirdly,
there are traces of Persian in this last example. It is q3' who grants
U B40, ff. 7 a- 8 a.
THE B40 JANAM-SAKHI
19
Sara, says Nanak; and Rai Bular, while assuring Kalu that his asm
has been sufw insists that he should restrain his ferns’ son.
Such qualifications arc, however, of secondary importance. The
language used to narrate this story is, with only minor supplements,
the language of the western central Punjabi villages of the seventeenth
and early eighteenth centuries. As the manuscript’s colophon demon-
strates, the B40 compiler could himself use the same variety of Punjabi
with both Khari Boli and Persian supplements. 44 The language is not
yet the polished product which Punjabi prose was later to become,
but it yields nothing to its later successor in vigour or pungency. Most
of the B40 janam-sakhi is written in that same spirited style which even
today can make the narrative janam-sakhis such lively reading.
5. THE ORIGIN OF THE B40 JANAM-SAKHI
Two notes attached to the B40 manuscript together provide an
unusually illuminating glimpse of the circumstances in which the
janam-sakhi was compiled. The earlier of the two appears in a
colophon appended by the compiler,
trul yal a el n hhh ‘tstfo u Ural am nsl a nag n sat nuaa us) n fetig gala
gala ganla nafg a* gram fiaifg w aoHW afe»c am wias w ual u?m ?am it
ag fiaifg gra ua a< 3 n ajg ug sd tttrs 5 n »ri gig ua sp qm al fra fern
3 it qm el Kail* n u'eW u foams' a my am ora ur) aaal n q qmr rtfea'
qy fog v.H i uni aaal nl n ana' umaa'I ai it wa ?'OdTy 48 ...g’g| fra hb urn
ual mrm aam n ag afa uafesr si nay 3 it ml aaal n s’sa am nafs qmal aaa
am n 4 ‘
[This janam-] sakhi was completed on Friday, the third day of the light half of
[ihe month of| Bhadon, Samvat 1790.” It was written by one who is humble,
contemptible, degraded, the slave and servant of the sangat; and it offers testimony
to the humble submission of Daia Ram Abrol. The sangat is the Court of the
Supreme Guru and speaks as His voice. In your midst abides the Supreme Guru
and if any favour be asked of you, [the sangatl, it can be granted. Thegrcatest
of all gifts and favours is the divine Name with the joy which it imparts, and it is
by your benevolence that the Guru dwells in our remembrance. So rejoice ! Use
your tongues and say, ‘Praise to the Guru!’... Let this testify to the humble
submission of Bhai San 3 u Mai who has sought [the Guru's] aid and must assuredly
receive it. Rejoice! Stretch forth Thy hand to this slave of Nanak and hold him
ever in Thy keeping.
The second note has been added by another hand in a space on
folio 84b (a space presumably left by the original copyist for an
illustration). 48
4) Scc the colophon reproduced on this very page. Note in particular such expressions
08 gig ua gm al fsmq 3 —B40, f. 230b.
45 B40 . f. 230a- b.
,n B40, f. 231a.
’’Corresponding to Friday, 31st August, 1733.
J, Thc style, although slightly cruder than that of the copyist, is very similar to it. The
most distinctive difference is in the formation of the letters khakha and lhaihi.
Whereas the copyist draws his cross-line at an angle this later annotator keeps it
horizontal. The later annotator may be the Sangu Mai to whom both notes refer.
20
THE MO JANAM-SAKHI
ypi fiat irai four?) fen*a) 3 us 5355)5 nara 3 n few! ee us §5 aara t wfls n
Ha3' feat>H' WHH 5*5 Stt B3T3 $ tuslH II 4 ’
Bhai Sangu had this volume written by Dasvandhi's son, servant of the sangat.
It was written by Daia, the son of a Khatri in obedience to the sangat's wishes. The
illustrations were executed by Alam Chand Raj, servant of the sangat.
From these two brief notes it is evident that the janam-sakhi was
prepared for use within a Sikh congregation ( sangat ) during the fourth
decade of the eighteenth century. Three persons associated with the
sangat are named, and of these two are identified in terms of caste. The
scribe to whom the work of compilation was entrusted identifies him-
self as Daia Ram (or Daya Ram), a Khatri of the Abroi sub-caste, and
the later note adds that his father’s name was Dasvandhi. This Daya
Ram may have been a resident member of the sangat or (more likely) a
professional copyist employed to transcribe a janam-sakhi. The artist
responsible for the illustrations we have already noted as Alam Chand,
a Raj or mason by caste. A person of such obvious skill would almost
certainly have been a professional artist employed to illustrate the work
of Daya Ram. Finally there is Sangu Mai, the patron who evidently
commissioned the work. No caste title is used in his case. Instead the
honorific bhal (“Brother”, a title signifying piety or religious learning)
is attached to his name.
These brief descriptions of the janam-sakhi’s origins and intention
are of particular interest in that they so plainly refer to a non-Khalsa
sangat at a point in time when according to tradition Sikh orthodoxy
had assumed the form and discipline of Ihe Khalsa, and the Khalsa was
itself undergoing a period of intense if intermittent persecution. The
same notes also provide some tentative assistance in the attempt to
locate the janam-sakhi more precisely in terms of its geographical area.
Although no measure of certainty can be achieved in this quest at least
two tentative hypotheses seem possible. The first of these places the
manuscript very close to Lahore. The second sets it further to the north
in the area around Guru Nanak’s village of Kartarpur
In this search for the B40 janam-sakhi’s geographical location a key
figure must obviously be the copyist, Daya Ram Abroi. Professor Piar
Singh has discovered another manuscript bearing the name of this same
person and on this basis he persuasively argues that Daya Ram was
probably a professional scribe. The second manuscript comprises a
substantial collection of miscellaneous discourses, commencing with the
quaint Dhiau biliahgam ka. According to a note attached to the con-
clusion of this first discourse the discourse itself was first recorded by
Daya Ram in the month of Magh, S. 1790 (early A.D. 1734) and a copy
subsequently rpadc in S. 1823 (A.D. 1766). The note adds that the
latter copy was roade “in the Sarakhpur dharamsala”. 60
t9 B40, f. 84b.
“Piar Singh (ed.), Janarn Sakhi Sri GurQ Nanak Dev Ji, p. 18. The manuscript is
THE B4D JANAM-SAKHI
21
Professor Piar Singh tentatively suggests that Daya Ram Abrol might
have been a resident of Sarakhpur or its neighbourhood and that its
dharamsala could have been the place where he worked as a copyist.
Although he has not positively identified its actual location he suggests
as a strong possibility the town of Sharaqpur, fifteen miles south-west
of Lahore. Proximity to Lahore could also serve to explain the illust-
rations which are included in the B40 manuscript. These are of a
quality which one might well associate with the kind of patronage avail-
able only in a seat of government. 5 '
There is certainly no problem as far as the change in the initial letter
of Sarakhpur is concerned as .Daya Ram does not distinguish between
Ft and h. The substitution of a for Bora follows if one has already
opted for a rather than h, though not if one retains the latter initial. On
balance, however, Sharaqpur emerges as the more likely form. There
thus appears to be a distinct possibility that Daya Ram was residing in
a place called Sharaqpur when he made his second copy of Dhiau bilwh-
gam ks . It docs not necessarily follow that it was the Sharaqpur which
is located south-west of Lahore, but until someone produces a village
with the same name and equally strong territorial credentials the balance
of probability can be held to favour its claims.
It must be remembered, however, that this tentative conclusion con-
cerns only the later manuscript. It does not automatically extend to
Daya Ram’s original 1734 copy of Dhiiu bihahgam ka. Sarakhpur (or
Sharaqpur) has been specifically named as the place at which he recorded
the later 1766 copy. A gap of more than thirty-two years leaves abun-
dant opportunity for a change of residence, particularly in the case of a
professional copyist. The suggestion that proximity to a seat of govern-
ment would be required in order to obtain the services of a skilled artist
applies to the year 1733 (the year in which the B40 illustrations were
presumably executed), but given the condition of the Punjab at that
time it would occasion no surprise if one were to discover a dispersion
of artistic talents. The years 1733 and 1734 fall within the period of
Zakarya Khan’s Lahore administration, a time of considerable confu-
sion for the area in general and for the Sikh Panth in particular. The
truce which was reached between Zakarya Khan and the Sikhs in 1733
would have made little difference. It was evidently short-lived.
This condition of confusion docs not entirely eliminate the possibility
that Sharaqpur might have been the locution of the 1733/34 labours of
Daya Ram Abrol. The fact that he worked for a non-Khalsa sangat
may have imparted a sufficient measure of security, and if 1733 and 1734
were difficult years in this respect 1766 (the year of Ahmad Shah
in the library of the Languages Department of the Punjab, Patiala (MS no. 3471.
The reference to Daya Ram Abrol and Sarakhpur is on folio 45. Dhiau bihaiigam
ka (Magh sudi 2) was finished almost exactly six months after the completion of the
B40 manuscript (Bhadon sudi 3).
51 Piar Singh, op. cit., p. 18.
22
THE B40 JANAM-SAKHI
Abdali’s eighth invasion) is unlikely to have been significantly better.
It is at least possible that the B40 janam-sakhi may have been recorded
in the town of Sharaqpur.
Sharaqpur thus provides the first of the two possible hypotheses. The
second involves a rather more complex argument, one which lays a
certain measure of emphasis on the two got names Abrol and Raj.
These will be considered in conjunction with three other features of the
janam-sakhi’s text. First there is the language of the section compri-
sing sakhis 35-49 and 51. If we are correct in concluding that this
section of the janam-sakhi records material drawn from the oral
tradition of Daya Ram’s area 52 we can also assume that its language
represents the dialect of that area. Secondly, there occurs in this same
section of the janam-sakhi a reference to the village of Nebada in the
pargana of Kalanaur, immediately followed by mention of a place called
Dallai da Chak. 83 These references are to be found in sakhi 43b, one of
the anecdotes evidently drawn from the oral tradition of Daya Ram’s
own area. Thirdly, Daya Ram is unique amongst janam-sakhi compilers
in claiming that the setting for the anecdote entitled “The Rich Man’s
Pennants" was the town of Gujrat. This claim derives directly from
Daya Ram himself and not from one of his written sources. 44
All three features indicate the same geographical area, namely the
northern portion of the Rachana and Chaj Doabs (the interfluvial tracts
between the Ravi and Jhelum rivers), together with the territory immedi-
ately adjacent to their eastern boundary (the left bank of the Ravi
river, north of Amritsar). In terms of pre-1947 administrative bound-
aries (as set out in the Imperial Gazetteer of India) this covers the
districts of Gujrat, Gujranwala and Sialkot, the western portion of
Gurdaspur district, and the northern tips of Amritsar and Shekhupura
districts 68 The unusually specific reference to the two villages in the
pargana of Kalanaur suggests an even more restricted area. The town
of Kalanaur, site of Akbar’s coronation, is situated on the western
flank of the present Gurdaspur district, close to the left bank of the
Ravi river. Nebada is probably the modern Navade, a large village
situated approximately four miles to the north of Narowal on the road
leading to Zafarwal ; and Dallai da Chak is presumably the modem
village of Dalle Chak, approximately two miles from Dhianpur with its
8z Sec above, p. 16.
83 B40. (T. 177b, 178a.
84 The claim is made! in the table of contents (Arabic pagination f. 228b), not in the
actual text (Qurmukhi f. 189a). The Puritan janam-sakhis name Lahore as the
setting of the anecdote. Pur JS, p. 70.
8 “/G, vol. xxvl, (revised edition, 1931), plate 34. The eastern boundary of this area
would be approximately 73°30' E, the western boundaty approximately 75°I5'
E, the southern boundary approximately 31°50 - N, and the northern boundary
corresponding to the line running south-eastwards from Jhelum which marks the
beginning of the Jamntu and Kashmir hill area.
THE B40 JANAM-SAKHI
23
celebrated shrine of Baba Lal.‘‘ Ncbada can thus be located a few
miles from Guru Nanak’s village of Kartarpur, on the right bank of the
Ravi ; and Dallai da Chak can be placed a short distance away from
Dehra Baba Nanak, the twin town to Kartarpur on the opposite side
of the river. Although there appears to be no conclusive proof of the
accuracy of these identifications, the explicit reference to Kalanaur
pargana suggests that both can with reasonable certainty be accepted as
correct.
This indicates the area surrounding the twin villages of Kartarpur
and Pakho (or Dehra Baba Nanak), an area extending on both sides of
the Ravi over a radius of fifteen or twenty miles. 87 It is true that some
doubt can be raised on the grounds that the sakhi within which the
Nebada and Dallai da Chak references occur dilTers in form from the
standard Narrative 11! pattern. There remains, however, the likelihood
that the sakhi does in fact belong to the Narrative III cluster, and that
it can accordingly be assumed that the B40 compiler (or someone close
to him) probably possessed an intimate knowledge of the Kartarpur/
Pakho area. The reference to Gujrat is certainly his and it suggests
that the area might be further restricted to the right bank of the Ravi
(the tract immediately north-west of Kartarpur). Whereas dwellers on
the left bank might be more naturally oriented towards Batala or
Kalanaur itself, those on the opposite side of the river might look more
to the recently restored city of Gujrat.*'
At this point it should be acknowledged that conjecture is beginning
to take the place of convincing argument. The evidence suggests that
the B40 janam-sakhi may well have been compiled and written within
the area north-west of Kartarpur but it certainly does not warrant a
firm conclusion. A more general conclusion does, however, carry rather
more weight. This would place the janam-sakhi somewhere within the
wider area covered by Gujranwala District and the immediately adjacent
portions of Gujrat, Sialkot, and Gurdaspur districts. The identity of
the Abrol compiler and of the Raj illustrator strengthen this conclu-
sion. Prior to partition in 1947 the Abrol sub-caste was concent-
rated in the districts of Gujrat and Gujranwala (particularly the
6l, Thc information concerning Navndc and Dalle Chak was supplied by Sardar Kuldip
Singh Bcdi of Batala, to whom grateful acknowledgement is made. Dhianpuris
near Dehra Baba Nanak.
57 For Kartarpur, Pakho, and Dehra Baba Nanak sec below, notes 324 and 339.
'^According to Sujan Rai Bhandari the present city of Gujrat was built during
the reign of Akbar and developed by Shah Daula during the reign of Shahjahan.
Muhammad Akbar, translation of the Khuldsdlnd-Tavarikh in The Punjab under
the Mughals (Lahore, 1948), p. 301. Also Alexander Cunningham, The Ancient
Geography of India (Calcutta, 1924), p. 206, Babur, however, refers to Sultan
Muhammad Muzatfar and his son Bahadur Khan as contemporary rulers of Gujtat.
Bdbur-namd ft. 481,334. For a description of Gujrat in the early twentieth century
see Prakash Tandon, Punjabi Century (London, 1963), pp. 88 tf.
24
THE B40 JANAM-SAKHI
latter),* 9 and also in Gurdaspur District. 90 Similarly, there was within
the same area a concentration of various Raj sub-castes, again with a
tendency to a particular density in Gujrainvala District 91 This. is no
more than circumstantial evidence but it is not without its relevance.
Language, specific place-name references, and the caste identity of both
compiler and illustrator all converge on the area covered by Gujranwala
District and its near neighbours to the north-west, north, and cast.
This territory can legitimately be regarded as the janam-sakhi heart-
land, for other factors indicate that B40 was not the only janam-sakhi
to be recorded within its borders. Because the Hdfizlbdd compiler
shared the Ql manuscript with Daya Ram it seems likely that the two
men may have lived within the same area. This variety of argument
also links the Adi Sdklns in the same manner through a shared use of
the Q2 manuscript. Moreover, the Hlfiz&bSd manuscript, as its name
indicates, was first discovered in a town of Gujranwala District.
One of the most famous of all janam-sakhi anecdotes, while adding
support to this theory, implies that it might also be extended to include
the Colebrooke manuscript. The Hafizibiid , Adi Saklns and B40 janam-
sakhis all share with the Colebrooke manuscript access to a common
Narrative I tradition, within which there occurs a description of Babur's
destruction of Saidpur. It appears that this event acquired no wide-
spread fame or notoriety, for no other source makes more that a passing
reference to an attack on the town. 09 The Narrative / tradition, in
contrast, insists that the town was destroyed, and this claim is supported
by the fact that a new town named Eminabad was built near an earlier
ruin during the reign of Akbar. 03 Saidpur was also within the bounds
of what was to become Gujranwala District and a tradition which
preserves an authentic memory of its destruction should probably be
located within that same area.
This conclusion is also indicated by anecdotes in both the Colebrooke
and B40 janam-sakhis concerning a Muslim saint named Mian Mitha,
or Mithu. 94 Mian Mitha does not rank with figures such as Sheikh
99 Census of India, 1891, vol. XXI, p. 197. Also vol. XIX, map facing p. 328; and
table xvi of vol. XX. The Gazetteer of the Gujranwala District, 1893-9-1 significantly
observes :
It has to be borne in mind that the Khatris of this district arc not, as elsewhere,
solely devoted to commercial pursuit or to service under Government in Civil
Department. Many of them are Sikhs and under Sikh rule they played a large
part in public affairs, both civil and military.
— Loc. cit., p. 63
It adds that they also held much land. Ibid.
90 lnformatiom$upplied to In. G. S. Anand of Dchra-dun by the Abrol pdndha at
Hardwar. The pdndha could not be persuaded to search for Daya Ram in his
records, \
91 Census of India, 1891, vol. XXI, p. 307.
6i Babur,nam& 1. 429.
"See below, note 283.
“Pur JS, pp. 66-70. B40. IT, 37a-39b.
\
THE B40 JANAM-SAKHT 25
Farid or Baha’al-Din who commanded enduring reputations well beyond
their native districts. The reputation of Mian Mitha was largely confin-
ed to the western portion of Gurdaspur District (particularly the area
now in Pakistan) 86 and it is most unlikely that he would be accorded
the same prominence in a tradition which had developed at any great
distance from this restricted area.
These features suggest that the Narrative I tradition should be located
within the area of Gujranwala and its environs; and that the Colebrooke
Janam-sakht , with its strong dependence on a Narrative I source should
also be set within this same locality. In all four instances ( B40 , the
Aili Sakhis, Hafizabdd, and Colebrooke) language supports the hypothesis.
Both varieties of argument indicate that the Bald tradition may also
have originated within this tract or a little further to the cast. The
possibility is raised by the Bdld tradition’s considerable interest in such
places as Pakho and Eminabad, and also by its language. Although
its language shows fewer signs of Lahnda influence than the various
dialects included within the other four janam-sakhis, differences of this
kind are relatively slight. The principal linguistic feature distinguishing
the Bdld tradition from its predecessors is its comparative modernity.
The fact that it should refer to Eminabad rather than to Saidpur reflects
the same temporal difference. It docs not imply a substantial separa-
tion in geographical terms.
The territory covered by Gujranwala District and its immediate
neighbours had already acquired an early primacy in Sikh affairs as a
result of Guru Nanak's settlement at Kartarpur. The janam-sakhis
suggest that in one respect at least the area retained its primacy even
after the rise of Amritsar and other centres of later Sikh influence.
6. THE TRANSLATION OF THE B40 JANAM-SAKHI
The effort to provide an English rendering of the B40 janam-sakhi
has inevitably encountered the tension involved in all such translations.
On the one hand there is the danger of slavish adherence to the original
text, and on the other the equally serious danger of excessive freedom.
The stilted result of the former can be illustrated by a literal translation
of the passage which appears above as an example of the compiler’s
Punjabi style.
Then Baba went to a country. There every month a demon set fire.
They had to rebuild. Baba appeared. Baba went to that very place
and sat down. For a whole month he sat. The people came and sat
with Baba. And they said, “Sir, every month fire suddenly breaks
out here”. Then Baba said, “Fire will not break out. The Guru has
banished it. But you become Sikhs”. Then they said, “Very well.
Sir”. Then the day of the fire came. Then the people came to
Baba... 86
65 Sec below, note ]46.
6 “iW0, f. 175a. Sec above p. 16.
THE B40 JANAM-SAKHI
A translation as wearisome as this must assuredly quench the spirit of
the original. A greater variety of English expression and idiom is
obviously required and at many points the narrator’s text must be
supplemented with additional words and phrases. This, however,
introduces problems of a different kind. Interpretative supplements,
though essential to the easy flow of any janam-sakhi translation, can
obscure or even alter the narrator’s actual meaning.
The solution adopted for this translation is the method appropriately
termed “the Indian commentarial style”. 07 To a literal translation of
the actual text glosses have been added to sustain the continuity of the
narrative and, where necessary, to elucidate a cryptic reference. These
glosses are distinguished from the translation of the actual text by the
use of square brackets. Wherever possible all words used in the text
have been translated and where it has seemed likely that this practice
may lead to misunderstanding the original word or phrase has been
added in parentheses. For some words, however, no sufficient trans-
lation exists and in such cases a transliterated form of the original has
been used. Extended translations of such terms are given in footnotes
or in the glossary.
Transliterated forms normally raise the problem of when to retain
and when abandon diacritical marks, and simple words can cause
much anguish as the demands of consistency are set against the weight
of common usage. For the present work the problem has been solved
by circumstances beyond the control of either editor or publisher.
Originally this work was prepared in the hope and expectation that a
full battery of diacritical marks would be available. Unfortunately
this has proved to be impossible and they have perforce been dropped
from the bulk of the work. Only in portions requiring italicized type-
faces has it been practicable to retain them.
For these italicized words and for unscored transliterations the follow-
ing principles have been observed. The terminal inherent a is normally
omitted; for 3 and s the forms c/i and chit have been used in preference
to c and clt; and words which arc common to Punjabi and other north
Indian languages have almost all been transliterated in their Punjabi
forms (e.g. got instead of gotra, amril instead of amrta). The only
exceptions to these principles are words which in their Sanskrit form
have secured an established place in English-language works on India
( dharma is an example, also hatha-yogei) and words which occur in
quotations from other authors.
The same practice has been followed in the case of words which have
been introduced into Punjabi from Arabic and Persian, but with an
additional exception. Although Punjabi pronunciation and modern
Gurmukhi distinguish between alveolar and palatal fricatives, early
Gurmukhi makes no such distinction. A single symbol (r) represents
e7 F. R. Allchin, The Petition to Ram (London, 1966), p. 11
THE B40 JANAM-SAKHI 27
the alveolar, palatal, and retroflex fricatives of Sanskrit-based words
and also the sin, slnn, and sad of Arabic-derived or Persian-derived
words. In transliterating the Gurmukhi snsa (r) we have reverted to
the original Sanskrit, Arabic or Persian form. The voiceless alveolar
fricatives from both the Sanskrit and the Arabic-Pcrsian sources arc
represented by s', the voiceless post-alveolar or palatal fricative of both
sources by i: and the retroflex fricative of Sanskrit by ,r. Once again
the only exceptions are words such as ‘sheikh’ and ‘shall’ which have
an established place in English usage, and words which occur in quota-
tions from other works. Because an effort is being made in this work
to secure acceptance for the names of the two dominant Adi Granth
forms the words which represent these forms (iabad and ilok) are
normally rendered ‘shabad’ and ‘shalok’.
Some minor points which deserve mention arc the following :
1. Janam-sakhi quotations from the works of Guru Nanak rarely
correspond exactly to the Adi Granth versions of the same passages.
There is, in most cases, a general correspondence but variant readings
are numerous. Like all janam-sakhi narrators the B40 compiler also
disagrees with the Adi Granth in attributing to Guru Nanak certain
works which the canonical scripture attributes to other Gurus or to
Sheikh Farid. In all instances the English translation follows the B40
text. Adi Granth attributions and its readings of the more significant
variants are given in footnotes. Extra-canonical works have been
included in full.
2. Although a consistent effort has been made to remain faithful
to the B40 text, the English word chosen for any particular Punjabi
word is not invariably the same, except for words which possess a
technical significance. In the latter case uniformity has normally been
preserved and if for any reason it has hecn violated the transcribed
original follows the translation in brackets In other instances, however,
a certain limited freedom has been permitted, particularly with the
perfective forms akhia, kahitl, and holia, all of which mean “said”.
Each of these forms has been translated in a variety of ways, depending
on the context in which it occurs (uttered, declared, cried, repeated,
replied, &c ).
3. The janam-sakhi convention of beginning a high proportion of
sentences with the particle ta[n] or tab, “then”, has teen obscured in
the translation.
4. A somewhat wearisome repetition of the word ‘Baba’ has been
avoided by the use of pronominal forms. When used it is normally
expanded to read ‘Baba [Nanak]’.
5. Tenses have occasionally been changed in the translation to bring
the English sense nearer to the narrator’s evident intention. This had
been done as sparingly as possible.
6. Wherever the honorific particle ji appears in conjunction with a
23
THE B40 JANAM-SAKHI
common or proper noun it is transcribed in the translation as it appears
in the text (e.g. Baba Nanakji). Where the text uses it without a
preceding noun, and the English seems to require a vocative, jl has
normally been translated "sir”, or occasionally “Sire”. Elsewhere it
has generally been omitted.
7. FOLIOS MISSING FROM THE B40 MANUSCRIPT
In the section describing the manuscript’s pagination reference was
made to five missing folios, four of them consecutive and one single.
An attempt must be made to fill the two resultant gaps.
THE FOUR CONSECUTIVE FOLIOS
The four consecutive folios were originally the fifteenth to the
eighteenth. Although the manuscript’s Arabic pagination continues
without interruption the original Gurmukhi folio numbers jump from
14 to 19 and there is an obvious break in the text. Folio 14a ends
with the announcement that a sakhi relating a discourse with a
physician is about to begin, and on 14b there is a picture illustrating
the subject. On folio 19a (Arabic pagination 1 5a) the B40 text resumes
at a point where Baba Nanak has disappeared in a river.
According to the table of contents ( taikari ) recorded at the conclu-
sion of the B40 manuscript the missing folios comprised one complete
sakhi and the beginning of the sakhi which is in progress at the point
where the text resumes on folio 19a.* 9 The first of these is the “Dis-
course with the Physician" which began on folio 15. The second,
entitled “A sakhi set in Sultanpur”, is said to have begun on folio 17.
Between these two sakhis there will certainly have been an illustration.
Apart from the introductory sakhi only three sakhis in the entire
manuscript lack illustrations* 9 and it is inconceivable that a similar
exception could have been made in the case of a sakhi as lengthy and as
interesting as the Sultanpur narrative. This intervening illustration
will have been on either folio 16b or 17a and will have occupied at least
half of the page. (Elsewhere in the manuscript illustrations all vary
from half-page to full-page in size.) The illustration cannot have been
on folio 17b, for the numbers given in the table of contents always refer
to the commencement of text, not to the introductory illustrations.
The text of the Sultanpur sakhi must have begun on either 17a or 17b;
and the Physician sakhi will have terminated on 16a, 16b, or the upper
half of 17a.
Each folio of the B40 manuscript provides space for approximately
650 letter^ (325 on each side). If the B40 version of the Physician sakhi
terminated' on folio 16a it must have contained a minimum of 825
"Sakhi 21, "Baba Nanak at the Ganges”, (T. 76b-S2a. Sakhi 35, “How Baba Nanakji
visited Kabul”, (T. 154b-55a. Sakhi 57, “The magnificence of Baba Nanak's hymns",
IT. 219b-20a.
\
THE B40 JANAM-SAKH1
29
letters (i.c. sufficient to carry the text beyond the middle of folio 16a
the point which would still leave sullicient space for an illustration). 70
Its maximum in the case of a terminus on folio 16a would have been
975 letters (i.e. the full one and a half folios, I5a-16a inclusive). If its
version terminated on folio 16b it must have contained between 975
and 1,300 letters; and if it terminated on the upper half of folio 17a it
must have contained between 1,300 and 1,460 letters.
Because the terminal point of the Physician sakhi cannot be deter-
mined precisely the three possible letter-counts for the text of this sakhi
cannot be exact. Precision is, however, possible in the case of the
corresponding possibilities for the missing portion of the Sultanpur
sakhi. The text of the missing portion must have begun at the top of
cither 17a or 17b, and it obviously concluded at the foot of 18b. If it
began on 17a there will have been space for 1,300 letters (i.e. two full
folios), whereas if it began on 17b there will have been space for only
975 letters (one and a half folios).
The possibilities may now be tabulated as follows ;
Conclusion
of Physician
sakhi
Length of
Physician
sakhi
Illustration
Beginning of
Sultanpur
Portion
Length of
Sultanpur
Missing
Portion
folio
no. of letters
folio
folio
no. of letters
1 6a
825-975
16b
17a
1,300
16b
(upper)
975-1135
16b
(lower)
17a
1,300
16b
(lower)
1136-1300
17a
17b
975
17a
(upper)
1300-1460
17a
(lower)
1 7b
975
This provides four possibilities. If this larger of the two B40 gaps is
to be filled it will be necessary to reconstruct or otherwise obtain a
text which matches one of these options and which possesses stronger
claims than other possible candidates.
The obvious sources for such a text arc the manuscripts which have,
like the B40 janam-sakhi, derived material from the Narrative lb
tradition.” Both the Physician sakhi and the Sultanpur sakhi belong
to the Narrative lb cluster and it seems reasonable to hope that one of
the other manuscripts incorporating Narrative lb material will provide
a text fitting one of the four possibilities. This narrows the search
down to the Hafiz abaci Janam-sikhl, the Adi Saklits , and LDPI94.
Of these three the HclfizJlbad manuscript can be summarily eliminated.
’“In cases where Ihc text does not extend beyond the middle of a page the remainder
of the page has normally been used for an illustration.
71 Scc above, p. 12.
30
THE B40 JANAM-SAKHI
Its treatment of the missing portion obviously represents a conflation
of Narrative la and Narrative lb material and provides no means of
distinguishing the latter from the former. The Adi Sakhls can also be
summarily eliminated (at least in its extant form), for folio 19a of the
B40 manuscript (Arabic pagination 15a) records material which is
radically different from that of the Adi Sakhls analogue. 72 The Adi
Sakhls veision omits the reference to the search organised by the Khan
which appears at the beginning of the resumed B40 text. Instead it
has Nanak transported to the "divine court" during the period of his
immersion in the river. This episode, which also appears in the
Colebrooke and Hafizabad janam-sakhis, 73 would have been too long
for the space provided by the missing B40 folios.
This leaves the version recorded in LDPI94, and because the text of
this version fits two of the four possibilities so exactly it seems unneces-
sary to proceed any further. The language and idiom of the LDP194
version correspond to the BIO text preceding and following the gap:
and a letter-count indicates an exact match with the available B40
space. Furthermore, there is the fact that the only complete shabad
included in the LDPI94 text of the Physician sakhi (Malar 8) is one
which occurs in the Hafizabad version of the sakhi but not in the
Colebrooke version. 74 Because the shabad appears in Hafizabad but not
in Colebrooke it follows that it must have been recorded in Q1 , the
manuscript which provided the Hafizabad compiler with his supplemen-
tary material. 75 The B40 compiler also used QJ and it can therefore be
assumed that his text also included Malar 8. It can also be assumed
that this was the only shabad which he included at this point, for the
available space would not permit more. This at once distinguishes
him from the Hafizabad and Adi Sakhls compilers, both of whom record
the shabad Malar 7 at this point, 76 and allies him with the LDP194
compiler who records only Malar 8. It cannot be assumed that B40
and LD1P94 will have corresponded exactly, but there seems to be no
doubt that variants must have been few and insignificant.
The two possibilities indicated by the letter-count are the first and
the third of the four listed above. Either of these possibilities will
accomodate the LDP194 text in the manner required by the B40 table
of contents and the dimensions of its folios. The arbitrary choice
which must be made between the two is of little importance, for it
makes no difference to the actual text. It merely determines the point
at which the Physician sakhi is to be formally terminated and the
Sultanpur sakhi begun.
72 AS. p. 16. ''
■ 3 Pur JS. pp. 14-16. GNSK, p. 37.
’*hirJS, p. 12. \
7:i Sec above, p/12.
™Pur JS, pp. 11-12. AS, p. 13.
THE B40 J \NAM-SAKHI
31
The first of the two possibilities carries the narrative of the Physician
sakhi up to the point where Baba Nanak’s relatives approve his decision
to visit Sultanpur. From the point corresponding to the termination
by the B40 text on folio 14a to the approval of Nanak’s decision the
LDP194 text contains approximately 903 letters. This would mean a
B40 conclusion on folio 16a, an illustration on 16b, and a balance of
1,300 letters to carry the Sultanpur sakhi up to the point where the B40
text resume. The LDPI94 text for this portion includes almost exactly
1,300 letters.
The alternative possibility would mean extending the Physician sakhi
beyond the decision to visit Sultanpur up to the point where Baba
Nanak, having comforted his lamenting wife, actually makes his depar-
ture. This would add only a little more than 325 letters to the Physician
sakhi (bringing it up to a total of approximately 1,225) and would
leave a balance very close to 975 for the missing portion of the
Sultanpur sakhi.
If the first of these hypotheses is correct the four missing B40 folios
will have recorded the following material:
15a- 1 6a Baba Nanak’s Discourse with the Physician, comprising the
LDP194 narrative, fourshaloks, a garbled version of the refrain
of Malar 7, the complete text of Malar 8 except for its refrain,
and an account of the decision to send Nanak to Sultanpur.
16b Illustration (Sultanpur sakhi).
1 7a- 1 8b The Sultanpur sakhi comprising the preparation for departure,
employment in Daulat Khan’s commissariat, and the opening
sentences of the account of Nanak’s immersion in the river.
If, on the other hand, the second hypotheses is correct the narrative of
Nanak’s preparations for departure will have been recorded on folio
16b, the illustration will have appeared on folio 17a, and the Sultanpur
sakhi will have begun on folio 17b.
Tlie LDPI94 text has therefore been used to supply the portion
covered by the missing folios 15-18. Professor Piar Singh has inserted
the Gurmukhi text in Janarn Sakhi Sri Guru Nanak Dev Jr 1 and this is
followed in the English translation below. 73 Following the example
set by Bhai Vir Singh’s editing of the Colebrooke manuscript Piar Singh
has terminated the Physician sakhi at the point where the awed void
makes his exit. The English translation, however, follows the second
of the above hypotheses and divides the sakhis at the point where Baba
Nanak departs for Sultanpur.
THE SINGLE FOLIO
The fifth missing folio was originally included in the manuscript
between the folios now bearing the Arabic numbers 24 and 25. Although
the first of these does not bear a Gurmukhi figure it must obviously
,7 Loc. cit., pp. 40-42. The borrowed portion is taken from folios 19b-25b of LDP JO-1.
7a Sec below, pp. 16-19.
32
THE B40 JANAM-SAKHI
have been number 28. The folio which follows is numbered both 29
and 30, but from the text it is clear that the correct figure is 30 and
that it is folio 29 of the Gurmukhi pagination which has been lost.
Once again the manuscript LDPI91 serves to indicate the missing
text 79 and in this case it is possible to extract a corresponding text from
the Puritan manuscripts. This can be done by linking a portion of
Puritan sakhi 12 with Puritan sakhi 30.“° Folio 28b of the B40 manu-
script (Arabic 24b) provides the opening portion of the sakhi “Baba
Nanak's Travels in the Uninhabited Wilderness”. This appears in the
Puritan manuscripts as sakhi 12, and with an opening text which
corresponds closely to that of the B40 manuscript. The LDP 194 version
indicates, however, that the B40 text cannot have proceeded to the end
of Puritan sakhi 12. It must have continued up to the point where
Mardana thro a>s away the offerings received in the village, “and they
left that place”. 81 This would have covered most of the missing folio.
The remaining space will have been occupied by the opening portion
of Puritan sakhi 30, omitting only the first sentence This provides a
brief passage which connects with the resumed B40 text on folio 30a
(Arabic 25a). There will have been no gap between the two. The
Puritan division into two separated sakhis is clearly the work of the
Colebrooke compiler or his Narrative la source. 82
The missing B40 folio provides space for approximately 650 letters,
nd the text indicated above contains this amount. A translation of
the appropriate portion of the Colebrooke manuscript has therefore
been inserted below to close the gap left by the misting folio 29 A 1
™LDPIU. (. 3$a-f).
"» Pur JS, pp. 20-21. 46-48.
* l Pur JS, p. 20. \
"-The undivided pattern is also followed by the Mibarbon Janam-sakhi. Mih JS
1.104-1 1, go/ts 34-36. The narrative has been considerably exparded in the Miliar-
ban version and divided )nto three discourses, but the discs urscs are consecutive.
»*Thc Colebrooke text is taken from IOL MS Panj 116, IT. 44a-45a, 106b-107a. Photo-
lincogrnph Facsimile, pp. 68-70, 193-94. Piar Singh's text, op. eit., p. 48, proceeds
straight from folio 28 to folio 30,
\
THE B40 JANAM-SAKHI
ENGLISH TRANSLATION
Marginal numbers designate the Gurmukhi folio-numbers of the B40
manuscript. The corresponding Arabic folio-numbers (added after the
manuscript had lost folios 15-18 inclusive and 29) can be deduced as
follows :
Gurmukhi Arabic
1 — 14 No divergence. Arabic agrees with Gurmukhi.
19 — 28 Deduct 4 from the Gurmukhi number in each instance.
Thus Gurmukhi 19 is Arabic 15, &c.
30 — 72 Deduct 5 from the Gurmukhi number.
The Gurmukhi number 73 has been used twice on consecutive
folios. 73(1) is Arabic 68 and 73(2) is Arabic 69.
74 — 77 Deduct 4 from the Gurmukhi number.
The Gurmukhi number 78 has been omitted in the paging
process.
79 — 231 Deduct 5 from the Gurmukhi number.
The remainder of the manuscript is numbered in Arabic only
(227-238).
\
la BY THE GRACE OF GOD, THE TRUE GURU 1
(THE BIRTH OF NANAKJ
A narrative 2 [of the events] concerning the first Master 3
which took place in [the village of Talvandi, the village known
as] Talvandi of Rai Bhoa the Bhatti . 4 Baba 5 Nanakji was
born [there] in the house of Kalu, a Bedi Khatri® by caste. In
*/ ofnkarj satagur prasaiil. An abbreviated form of the divine invocation [man gal,
manguldcharan) which must stand at the head of any Sikh sacred writing. The
complete form is the mQI mantra, or basic Credal Statement, with which the Adi
Granth begins. GNSR , pp. 163-64. The Mul Mantra is normally repeated at the
beginning of each rag in the Adi Granth, and the abbreviated foim is inserted at
frequent intervals throughout the Adi Granth text. Other abbreviated forms
occasionally used arc 1 o(nkdr ] satl niimu gar pros deli and 1 ofAkarJ sati ndmu karatd
purukhu gur prasadi.
2 sdkhi (Skt. sdkfi), lit. testimony, evidence, witness. In Sikh usage it has assumed
the meaning of ‘story*, 'anecdote', a section or 'chapter* of a junam-sakhi. See
GNSR, pp. 8 tT. It is translated in this first instance, but elsewhere is simply
transliterated.
z mahald pahald, 'the first Mahala*. The word mahala, followed by the appropriate
number, is used in the Adi Granth to designate the compositions of the different
Gurus. (Guru Nanak is designated mahala 1, Guru Angad mahala 2, &c.). The
choice of this particular word has never been satisfactorily explained. ]n its literal
sense it means either 'woman* (from the Skt. mahild) or 'place of alighting* (from
the Arabic mahal). The meaning of the latter has been extended to cover 'abode',
•residence’, ‘mansion*, ‘place’, and 'queen* (i.e. the occupant of a mahal y, also
mahalld, 'section of a town*. None of these, however, seems appropriate and the
reason why the word was chosen accordingly remains a mystery.
A ta!avan4i rai bhol bhatti k( , a village in the Shekhupura tahsil of Lahore District,
approximately forty miles west-south-west of Lahore City in "lonely, flat, unbroken
and dusty country". (Prakash Tandon, Punjabi Century, p. 40.) Talvandi is a
common place-name in the Punjab and each village so named also bears an appen-
dage to distinguish it from other villages of the same name. In this particular ease
there has been added the name of the man who, according to tradition, founded the
village. This was Rai Bhoi (or, more likely, Rai Bhoa) of the Bhatti tribe of
Rajputs. On folio lb the name of the village is given as talavan<ji rdi hhoe bhatti di.
It is now known as Nanakiana Sahib (sometimes spelt Nankana Sahib). Sikh
usage adds the honorific 'Sahib' to places, gurdwaras, and objects of particular
sanctity.
a Thc honorific baba, ‘Father’, is the title normally appended to the name Nanak in
this and other early jinam-sukhis. Gurii is also used, but with much less frequency
and then usually in conjunction with bdbd (Guru Baba Nanak). In its use of baba
this janam-sakhi is following the standard Sikh usage of the seventeenth century.
The honorific Ji commonly follows the title and in most instances the proper name
Nanak has been dropped by the B40 compiler and his sources. 'Baba ji* his
characteristic term when referring to Guru Nanak.
*Bcdi : a Khitri got ('sub-cistc'). Although khatri is a cognate form of kfatrha the
Khatris constitute a mercantile jdri, not a warrior caste, the name khatri evidently
Contd. on page 4
4
THE B40 JANAM-SAKHI
[this Evil Age], the Kaliyug, Baba Nanak proclaimed 7 the
divine Name, 6 [and] in the Kaliyug he founded the community
of his followers ( panth ). 9
Baba Nanak was born [in the year] Samvat 1526. 10 He
was born on the third day of Vaisakh, 11 on a moonlit night,
during that fragrant hour 12 [which is] the last watch of the
night. Celestial music 13 resounded in Heaven. 14 Three hund-
red and thirty million gods hailed [him] and with them the
eighty-four Siddhs, the nine Naths, 16 the sixty-four Yoginis, 1 *
having been assumed as a means of advancing status. khatris arc noted for their
enterprise and although there is still a heavy concentration in the Punjab many have
carried their mercantile skills to other parts of India and abroad. Administration is
another area within which Khatris have played a distinguished part, two conspicuous
examples being Raja Todar Mai and Sawan Mai of Multan. Within the Sikh
community they have commanded a particular respect because all the Gurus were
Khatris. A high proportion have been Sahaj-dhari Sikhs, followers of the Gurus
who do not observe the Khalsa code of discipline. Sec ESC, pp. 98-101.
1 dharild. The verb implies a proclamation which was heeded, one which produced
positive belief in the divine Name.
8 nim : the truth concerning God, "the revelation of God’s being, the only proper
object of contemplation, the standard to which the individual's life must conform,
the essential means of purification and salvation”. GNSR, p. 195.
9 panih . or mdrg , way. The word is commonly translated as ‘sect’, a rendering
which in this context would imply an excessive clarity of definition and of distinc-
tion from other such groups. Any panth which survives for several generations
will normally crystallize and define itself to a degree which warrants the appelation
‘sect’, ‘community*, or ‘religion’. In the early stages of its development, however,
it will commonly lack this sharpness of meaning. Sec W. H. McLeod, “On the
word panth". Contributions to Indian Sociology, 1978.
10 samvat or santmat, dating according to the Vikrama Era. S. 1526 corresponds to
AD 1468-69.
u 15th April, 1469. Vaisakh, or Baisakh, is the first month of the lunar year. The
B40 compiler is here following his Narrative lb source and so gives the Narrative
date. For a discussion of the considerable controversy relating to Guru Nanak’s
date of birth sec GNSR , pp. 94-97.
12 amrit velal , 'the ncctarean time'.
13 anahad Sabadu, ‘the unstruck Word’. The term descended from the Nath yogis to
Guru Nanak, and from Nanak to subsequent Sikh usage. It moved progressively
away from the hatha-yoga context in which it was employed by the Naths and in
this janam-sakhi context seems to indicate resounding strains of triumph in heaven.
For Nath usage and that of Guru Nanak sec GNSR , pp. 191-92, 225.
lA bdbe ndnaku ke darabdr, ‘the court of Baba Nanak*. This is obviously an error by
the compiler. The Colebrooke , Hafiz a bad, and Adi Sdkhis text all have parameiar
ke darabdr, ‘the court of God*. Pur JS , p. 1. AS, p. 3.
,5 For Siddhs and Naths sec GNSR, pp. 11-12, 243-44. A few janam-sakhi manu-
scripts offer lists of the nine Naths and eighty-four Siddhs. For examples sec
Kirpal Singh (cd.), Janam-sakhi parampard (Patiala, 1969), Appendix pp. 296-97;
and Seva Singh Sevak (cd.). Prdchin Janam-sakhi (Jullundur, 1969), pp. 292-93.
See also L.M. Joshi, “The Siddha tradition of India before Guru Nanak” in F.S.
Bajwa (ed.), Papers on Guru Nanak (Patiala, 1969), pp. 16-46.
lfl Fcmale demons, attendants of Durga who assist in the slaughtering of her victims
and the consumption of their flesh. According to most puranic and tantric
THE B40 JANAM-SAKHI
5
the fifty-two Virs, 17 and the six Jatis.’i “God ( nirahkar )’• has
come to save the world !” they cried. “Hail Him !"
lb At that time Kalu, a Bedi of the Khatri caste, lived in the
village Talvandi of Rai Bhoa the Bhalli. There [Nanak] was
born. As he grew older he began to play with other children,
but his attitude differed from theirs, for he paid heed to the
spititual things of God. When he turned five he began to give
utterance to deep and mysterious thoughts. Whatever he
uttered was spoken with [profound] understanding, with the
result that everyone's [doubts and questions] were resolved.
The Hindus vowed that a god had taken birth in human form.
The Muslims declared that a follower of divine truth had been
born.
When Baba [Nanak] turned seven [his] father Kalu anno-
unced, “Nanak my san, you must go to school.” Father Kalu
took Baba Nanak to a teacher (pUntlhS). “Pandha, teach
Nanak," he said. “Certainly," replied the teacher. 1.
Sakhi : [Nanak’s discourse] with [his] teacher. 2 ”
2a ILLUSTRATION I
(Instruction by the Pandit]
2b The teacher wrote 21 on a wooden slate and Baba Nanakji
studied 2 * for one day. 23 The following day he remained
silent.
“Why are you not studying ?** the teacher asked Baba
Nanak.
literature there were only eight yoglnis. Benjamin Walker, Hindu World (London,
1968). I. 509. In the Kdlika and Vrihan ( Ndrada ) Upa-Puranas, however, the
number is given as sixty-four. A/A', p. 757.
,7 Thc fifty-two Heroes, listed in the Kcddr K/wwl of the Skanda Purdna. A/ A', p. 633.
lrt The six great celibate ascetics : Hanuman, Bhisma-pitama, Laksman, Bhairav
(Siva), Gorakh and Dattatreya. MK , p. 367.
l9 niradkdr purukh “the Being without form". Pur JS , p. 1, has vajd bhagat, “a
great saint’*. The term niradkdr ( nlr-dkdr ) is used by Nanak in preference to
nirguii* without attributes") and assumes in his work a fundamental significance
us an epithet of God. Sec GNSR, p. 172. In subsequent Sikh usage the preference
for niradkdr became even more pronounced. Nanak has commonly been called
Nanak Niranknr.
20 Each sakhi concludes with the title of its successor.
2l Colebrooke and Hdfizdbdb add akhardm pallis ki muhdram , "the thirty-five letters
of the alphabet". Pur JS, p. I .
t2 Thc text has Par[hjdid, ‘ciuscd to study* or ‘taught*. It should obviously read
parhid, as in ColeWooke and Hdfi'dbld. Pur JS, p. 3.
**At this point the Puri an janam-sakhis insert Guru Nanak’s Asi Pali Likhi. (*G,
pp 432-34. Pur JS, pp 1-3.) The obvious relevance of the comoosition to this
sakhi evidently proved irresistable to the Colebrooke compiler and the work was
duly interpolated at this point.
6
THE B40 JANAM-SAKH1
“What is it that you have studied and wish to teach me ?”
responded Baba Nanak.
“I have studied everything,” answered the teacher. “In-
come and expenditure, revenue, the Vedas and the Sastras. 24 I
have studied them all.”
“These [subjects] which you have studied dre all useless,”
declared Baba Nanak. He then sang a shabad in [the measure]
Sin Rig.™
Sin Rag
Burn your worldly affections, grind [them] and prepare ink:
let [your] mind be as paper of excellent quality.
Let love be the pen and [your] teason the scribe; enquire of
the Guru and write as He directs.
Inscribe the divine Name, inscribe the praises [of God];
inscribe His measureless infinity ! I.
3a [If] one who is [already] literate 2 * learns how to write an
account [such as this] then in the place where accounts are
scrutinised his will receive the stamp of divine approval. 2 ’
Refrain
“Pandit," said Baba [Nanak], “that which one has to study
[under a worldly teacher] is all useless. Apart from the
Name of God everything that is studied is useless.”
The teacher then asked, “Nanakji, tell me what else 1
should study. What should 1 study in order to obtain
salvation 7"
“Listen, Swami,” replied Baba Nanak, “that which the
world studies is of this nature : its ink is made from soot, its
paper from hemp, and its pen of read. The man 38 is the
24 "The Vedas and all other (Hindu) scriptures". The term iiara may designate
any book, treatise, or manual, and will commonly be preceded by another word
specifying the particular subject (c.g. the AribaJastra, "Treatise on Polity").
When used in isolation Jdslra will normally denote dharnwidslra , sacred scripture.
The usage may embrace the Veda, but generally refers to the post-Vcdic religious
literature.
1% Siri Riigu 6, AG p. 16.
~ 6 paria. ' The AG has bibd ("Learn, O Baba,..."). This was evidently altered
because it did not accord with the pattern of conversation followed in the sakhi.
2 ’Lit. 'the true stamp’. The reference is to the conventional image of judgement
in the court of God. Dharamraj, assisted by Chitr and Gupt, acts as prosecutor.
Following in individual's death the record of his good and bad deeds is scrutinised,
a balance struck, and the appropriate penalty or reward issued.
^rahdu (lit. 'pausV, ’stop') marks the retrain of a shabad. The rahiu frequently
contains the centrtil idea of the shabad in which it occurs. Sabadiraih, p. 9, n+.
29 ln Nanak’s usage man (mono i) designates a human faculty combining the mind,
heart, and soul of conventional western usage. GNSR, pp. 178-81. In this, as in
many other instances, Nanak’s terminology reflects a usage widely current in the
THE B40 JANAM-SAKHI
7
scribe, and what docs it write ? It inscribes the entanglements
of mayiP 0 and all that it writes is diseased. The inscription
which is true is as follows : Let your ink be made by burning
3b [your] worldly affections, let inner love be your pen, and make
[your] mind the scribe. And what is written ? The Name of
God is written ! [His] praises are written, and by the writing
thereof all evil is wiped away. 81 Infinite glory is written and
thereby the human frame finds peace. Beyond comprehending
are the end and limit of [this inscription] ! Panditji, if you
have read this inscription then [continue to] read it and teach
me also how to read it. Otherwise you should neither study
nor teach. Listen pandit ! Wheresoever your soul may go
this [divine] learning will be as a banner in your hand 32 !”
“Nanakji V' exclaimed the pandit, “from whom did you
4a learn this ? But listen Nanak. If anyone takes 83 the Name
of God what reward will he receive ?” Baba Nanak then sang
the second stanza.
They who give utterance 34 to the divine Name will receive
in the hereafter renown, eternal joy, and the everlasting
' satisfaction of [all honourable] desires.
Upon their countenances will glisten the mark 38 [of divine
approval.
devotional literature of Northern India during his period. This area of correspon-
dence was by no means confined to the Sant tradition. A striking parallel from
contemporary Sufi usage is provided by the Rushd-ndma of Sheikh ‘Abdal-Quddus.
S.A.A. Rizviand S. Zaidi, Alakh-Bdni (Aligarh, 1971), p. xi.
Za GNSR , pp. 185-87.
31 Meditation on the divine Name obliterates both the inclination to perform evil
deeds and also the evil consequences in karmic terms of deeds already performed.
32 Whcn you approach the divine court of God this banner will proclaim your right
to enter and to occupy a place of honour.
M Thc verb used is lend, 'to take'. This should not be construed in the Hebraic
sense of "taking the name of God". In the Adi Granth and in subsequent Sikh
usage ndm lend or ndrti lalna corresponds to the more common terms ndm japt ; d,
ndm simarand, and ndm abhlds. It accordingly designates the technique of
‘remembering the divine Name’, meditation on the divine Name, devout repetition
of a particular name of God with the intention of absorbing the qualities of the
divine Name into one’s inner being and then expressing them in all that one
thinks, says, and docs, see GNSR, pp. 214-19.
^mukhi, lit. 'in whose mouth*. This evidently represents a move away from the
firm emphasis which Nanak laid upon the intcriorising of the Name. The AG
version has mani, ‘they who hold in their man. (Sec note 29.) The shift from
man to ‘mouth’ suggests a reversion to belief in the efficacy of simple repetition,
an assumption which is confirmed by other references in this janam-sakhi.
Nanak's emphasis is by no means wholly abandonned, but there is nevertheless a
distinct move back towards a doctrine of simple repetition.
*‘ 9 iikd. tikd. lilak : a mark applied to the forehead as an ornament, as a sectarian
mark, as a symbol of betrothal, or as part of an investiture ceremony. The last of
these meanings is indicated in this case, the occasion being the regenerate man’s
elevation to the court of God.
s
THE JWOJANAM-SAKHI
But all this] comes only if grace [is
Without it [all utterance] is but futile wind.
Its meaning [is as follows]: 3 *
Baba Nanak said, “Listen pandit. Wheresoever your soul
may go this remembrance of God will be accounted to you a
meritorious deed bringing everlasting happiness, eternal joy,
and the treasure of supreme blessedness, Upon those who
hear and believe there will be bestowed sublime glory in the
court [of God]. One does not gain access to God by means
of mere talk."
The pandit was astounded. "Nanankji”, he said, “they
4b who take the Name of God are known by none, nor do they
receive sustenance. [Consider, in contrast to these faithful
but apparently unrewarded devotees.] a person who exercises
sovereignty, commits evil, and does not remember God. Tell
me, in what manner will he be requited — he who exercises
sovereignty and does not fear God ?" [In reply] Baba Nanak
sang the third stanza.
One comes [into this world] and another goes; and some
there be who are exalted with the title of chief.
One is born to beg and another [to rule over] a mighty
court.
[But when both the lowly and the exalted] have passed on
it will be revealed [in the hereafter] that without the
divine Name all is in vain. 3.
Its meaning [is as follows] :
Baba Nanak said, “Listen pandit. One comes and another
goes. One is a king and another begs his food from him.
Pandit, they who exercise rule here, who enjoy comfort and
pleasure and who do not remember God, in the hereafter they
shall receive the kind of punishment which a washerman gives
5a to clothes, an oil grinder to oil-seeds, and a miller to grain.
This is the punishment which they will receive. They will be
cast into the pit of hell. 37 Such will be the condition of those
who enjoy the comforts and pleasures of sovereignty but
neglect to repeat the Name of God, whereas they who remem-
ber God and live by begging shall receive high honour in the
court [of God].” 38
3b iis ki arath (or lis kd param araih), the conventional formula used to begin the
paraphrase "or cxcgctical supplement which commonly follows a scriptural
quotation.
^'naruk’kund, a pit .or abyss of hell. The traditional number of hells is seven, but as
many as eighty-six have been enumerated, MK , p. 512.
“The meaning enunciated in the paraphrase docs not correspond to that of the
stanza ut.ercd by Nanak.
THE B40 JANAM-SAKHI
9
The pandit was astounded. “This is a great bhagat !" 3 °
he exclaimed. Then he said, "Nanakji, you express these [deep]
thoughts, [but you should remember that] you arc still a child.
Observe what pleasures [may be derived from the company of]
mother, father, wife and family. [Enjoy these pleasures.]
Your end is not yet at hand.” Baba Nanak then sang the
fourth stanza.
In deep dread of Thy awesome majesty my body wastes
away.
They who bore the [exalted] name of sultan or khan ha\e
[like all men] come to dust.
5b Nanak, when one departs [this life] sundered are all the
ties of false affections. 10 4.
Its meaning [is as follows] :
Baba Nanak said, “Pandit, such is [my] fear of the Lord
that my body trembles. Those who here [in this world] were
khans and sultans have all died and turned to dust. They
whose commands were heard [and obeyed], the fear of whom
made the very earth shake, even they have gone. Listen
pandit. Upon what shall 1 bestow a false love ? We too
shall lay aside this garment. Let us [therefore] worship Him
who will take possession of [our] souls. Why must we love
this world with a false love ?”
The pandit was astounded and did obeisance. Accepting
him as one perfected he said, “Do what you believe to be
right.”
[BABA NANAK'S BETROTHAL AND MARRIAGE]
Baba [Nanak] then returned home and remained sitting
[there]. He did nothing. If silting he remained seated and
6a if sleeping he remained asleep. He remained withdrawn 11 and
kept the company of faqirs. Father Kalu was perplexed,
[thinking], “What manner of child is that that he should act
in this way ?"
When Baba Nanak turned nine he was invested with
29 hbagat ( bhakta ) : one who practises bhagati ( bhakti . adoration) ; one who has
earned renown for the fervour of his devotion to God.
4 “Thc ephemeral bonds of worldly love which bind a man to mundane things, as
opposed to the indissoluble bonds which can bind him to things eternal.
ll udaj. The word normally means forlorn, sad. indifferent as a result of dejection.
It is, however, commonly used (as in this context) to indicate an indifference to
worldly affairs arising from othcrworldy ideals. In this sense it assumes the
meaning of ‘ascetic’, ‘rcnunciant’, or ‘withdrawn from worldly concerns'. The sect
of ascetics who claim as their founder Siri Chand, the son of Guru Nanak. are
known as Udasis. Sec note 408..
10
THE B40 JANAM-SAKHI
III
the sacred thread. 42 Then he was set to tearing Turki, 43 but
having studied some Turki he reverted to sitting [silently] in
the house, imparting the thoughts of his heart to no one.
The people [of the village] said to Father Kalu, “You should
arrange a marriage for this son [of yours], Kalu. Perhaps
that will set his spirit free from [this premature] renunciation."
[Accepting their advice] Kalu set about thinking how a
marraige might be arranged for Nanak, [for he agreed that if
this were to be done] all would be well. A betrothal was
negotiated with Mula, a Chona Khalri by caste, and when
Baba [Nanak] turned twelve he was married [to Mula's
daughter]. But he showed no interest [in any of these
domestic arrangements]. He did not speak to his mother, his
father, or his wife, nor did he concern himself with household
6b affairs. His family all said, “Now he goes off with faqirs !"
[One day] Father Kalu said, “Nanak my son, those
buffaloes which are standing [over there] — take them out to
graze." Acknowledging [his father’s command] Baba Nanak
[proceeded to obey it]. Another sakhi follows. 20
ILLUSTRATION 2
[THE RUINED CROP RESTORED]
7a Baba [Nanak] went to graze the buffaloes, and having
done so he brought them home at dusk. Next day [when] he
went out [again] he left the buffaloes [unattended and] fell
asleep at the edge of a wheat-field. [While he slept] the
the buffaloes trampled the crop and ate the wheat.
When the crop of wheat had been demolished its owner
appeared and cried, “Brother, why have you ruined my field ?
Explain this outrage !”
“Nothing of yours has been ruined, brother,” replied
Baba Nanak. “What harm is there in a buffalo putting its
head down to graze ? God will make it a blessing.”
[The owner] was not mollified and began to argue with
Baba [Nanak]. Quarrelling all the way Baba Nanak and the
Bhatti 44 who owned the field went together to Rai Bular, 48
i2 Hafizabcd omits this detail. Colebrooke may have included it, but at this points
two folios are missing.
43 Turki, ‘the language of the Turks', refers to what should properly have been called
Farsi (Persian).\
4l Thc Rajput tribe to which Rai Bhoa had belonged. Sec note 4.
“Traditionally the soli of Rai Bhoa (sec note 4) although none of the early janam-
sakhis mention this relationship. Bhai Gurdas makes no reference to him and the
MiharbSn Janam-sikhi stales that Rai Bhoa was the landlord of Talvandi during
Nanak’s childhood. Mih JS I. 25. GNSR, p. 106.
THE B40 JANAM-SAKHI
11
the Bhatti who was headman 4 * of Talsandi. [When he had
7b heard the owner's complaint] the headman commanded,
“Summon Kalu."
“Nanak is simple-minded,” said the people who were
standing nearby. “What can you say to him! Let Kalu be
called.”
They summoned Kalu and Rai Bular said [to him],
“Kalu, rebuke this son [of yours], for he has ruined another
man's field. You have let him remain simple-minded. Make
restitution for this damage to another’s [property], brother,
or you will appear before the Turks.” 47
“What can I do 7" replied Kalu. “He wanders around
[like] a crazed fool."
“I pardon your offence, Kalu,” said Rai Bular, “but you
must make restitution for the damage.”
Then Baba Nanak spoke. “Nothing has been ruined
here,” [he said]. “ He is not telling the truth.”
8a “Everything in my field has been ruined 1" exclaimed
the owner of the field. “I have been robbed 1 Give me
justice or else 1 shall have [him] summoned before the Turks.”
“Not a blade of grass has been eaten nor even broken,”
said Baba Nanak. “Send your man to see.”
Rai Bular sent his messenger and what should the
messenger see when he went to inspect the field ? [He found]
that not a blade of grass had been harmed ! He returned and
said, “Nothing has been harmed.” [Hearing this] Rai Bular
declared the owner of the field to be a liar, and Baba Nanak
and Kalu both returred home.
In accordance with the will [of God] two sons, Lakhmi
Das and Siri Chand, were born to Baba [Nanak, but these
events] did not cure Baba [Nanak’s] withdrawal [from wordly
concerns. Heedless of such things] he would go to the forest
and sit there alone.
8b One day Baba [Nanak] went to a grove and fell asleep
under a tree. Another sakhi follows.
ILLUSTRATION 3
(THE TREE’S STATIONARY SHADOW]'*
[Having gone to the grove and stretched out under the
9a tree Baba Nanak] slept through the day without stirring. Rai
** chauilhar! . Sec note 926.
'"The officials represerting Sullan Rahlul Lodi.
**For the Buddhist version of this legend sec E.B. Cowell (cd.), Tlu Jataka, vol. vi,
pp. 246-47.
12
THE B40 JANAM-SAKHI
Bular had come out Hunting and [while passing that way 40 ] he
happened to observe someone sleeping under a tree. The
shadows of the other trees had moved, but the shadow of that
tree remained stationary. “Wake him,” said Rai Bular. “Let
us sec who it is.” When they woke him [they discovered that]
it was Kalu’s son. “Friends,” said Rai Bular, “1 have seen
what happened yesterday and [no.w] this also I have witnessed.
It is not without meaning. There is something of God's
grace in this.”
Rai Bular returned home and when he arrived he summo-
ned Kalu. “Kalu,” he said, “do not maltreat this son, no
matter what he says. He is an Exalted One 50 and it is for his
sake that my town exists. You also are blessed, Kalu, for it
9b is as your son that Nanak has been born.”
“The ways of God are known to God alone,” observed
Kalu, and returned home.
[THE TRUE FIELD AND THE TRUE MERCHANDISE]
Baba Nanak [now] consorted only with faqirs and would
have nothing to do with anyone else. The members of his
family were all grieved. “Nanak is out of his mind,” they
said. His mother came to him and said, “Son, it is not right
for you to associate with faqirs. You have a home and a
family. Take up some employment and renounce this persis-
tent concern for foolish things. People laugh at us, saying
that Kalu’s son has become an idler.”
His mother’s words made no impression on Nanak’s
heart. He remained lost in reverie, speaking to no one.
[Once] he fell and remained prostrate for four days. Baba
Nanak’s wife, after she had massaged him, went to her mothcr-
10a in-law and wailed, “Why are you sitting [doing nothing] when
your son has been lying [senseless] for several days ? He
neither eats nor drinks.”
His mother went to him and said, “You achieve nothing
by lying down, [my] son. Have something to eat and drink.
Consider taking up farming or seek some employment, for
your family are all anxious. If there is anything you do not
like, son, then ignore it. We shall say nothing. Why do you
remain lost in a dream ?”
Then Kalu received the news [of Nanak’s condition. He
came td him and] said, “What can we say [that will convince]
you, son ? It is good to be employed. If the sons of Khatris
"’Pur JS, p. 7.
h9 muha-purukh.
THE B40 JANAM-SAKHI
13
have the capital do they not engage in business ? It is good
to work ! Son, our crop stands ripe outside. If you labour
I Ob in it [the crop] will not go to waste. Then everyone will say,
‘Bravo ! Kalu's son has recovered.' The field, [my] son, is
the owner’s responsibility. [Nobody else will harvest it.]"
Baba Nanak then spoke. "Father,” he said, “I have
cultivated a different field, and I have kept it productive. 1
have ploughed it, I prepared the soil, and I have watched over
it day and night. Father, If I cannot protect my own field
how can J be concerned about someone else's ?”
Kalu was perplexed. “Just sec I” he declared. “Whatever
is he saying 7"
Then Kalu said, “When did you plough a different field ?
Cease this foolish talk in future and if you wish then I shall
let you plough [your own] particular field for the next harvest.
Then we shall see how you manage."
I la “I have already ploughed [my] field, father," answered
Baba Nanak, “and it has excellent soil. It looks wonderful."
“We have never seen this ripened field of yours, son"
said Kalu. “How can we know what you arc taking about ?"
“You will hear about the field which I have ploughed,
father,” answered Nanak. Baba [Nanak] then sang a shabad
in the Sorath (measure).*'
Rig Sora/li
Let your man serve as ploughman, make [virtuous] actions
the ploughing, and let [diligent] effort be the irrigating of
the field [which is your] body.
[In this field] sow the [divine] Name as seed, level it with
contentment,* 2 and fence it with humility.
Let your actions be those of love, [for thus will the seed]
sprout [and thus] you will sec your home prosper. I.
Heedless one 53 ! Wordly possessions cannot accompany
[you into the hereafter] I
Such affections have led the world astray ; few there be
who have perceived [their true nature]. Refrain
Kalu then said, “Nanak, take up shopkeeping. [Be- use
we are Khatris] our [proper] field is a shop.” [In reply to
bl Soraihi 2, AG p. 595.
* s saniokh . the condition of being which transcends both pain and pleasure. Sahih/i-
rath. p. 595, n. 13.
“The AG version fas bibs. Cf. note 26. The original has again been altered and
for the same reason, namely that ‘Baba’ docs not fit the person to whom the
shabad is allegedly being addressed. In this instance M6ii has been replaced by
bholii, ‘heedless one’.
14
THE B40 JANAM-SAKHI
1 lb this suggestion] Baba [Nanak] sang the second stanza.
Let the increase of your years be a shop stocked with the
merchandise of the Trie Name.
Let the faculty wherewith you comprehend the divine
Word be your warehouse, and store therein [your stock of
the divine Name]. 44
Deal with [other] traders [in the divine Name] and harvest
a profit of Truth within your man. 2.
Kalu then said, “If you aic net prepared to take up
shopkeeping, son, then procure horses and engage in trade.
Your spirit is withdrawn [from normal worldly concerns].
Take up trading and also see some other places. We shall say
that you are away on business and that you will return soon.'
[In reply] Baba [Nanak] sang the third stanza.
Let the hearing of sacred scriptures be your commerce :
load [your wares on] the horses of Truth and be on your
way.
Let good deeds be [the payment ofjour] travel expenses
and do not suppose [that this business can be put oil
until] the morrow.
Proceed [forthwith] to the realm of the Formless One ;
[there] you shall dwell in peace. 3.
“Nanak," said Kalu, “you are a stranger [to us because
of these curious notions]. Go, take [government] service.
12a Your sister's husband, 55 Jai Ram, is the steward of Daulat
Khan the Pathan. 5 ’ Go to him in Sultanpur and enter his
service. Perhaps you will like it there. [I am not saying
this because 1 want you to support us financially, for] we
have renounced [all intention of taking any part of] your
earnings. If you remain withdrawn, [my] son, everyone will
say that Kalu’s boy has become a faqir and people will speak
ill of us.”
Baba [Nanak] then sang the fourth stanza.
■'“The 'warehouse' ( bhatf-sal ) evidently represents the bhagat’s own appropriation of
the divine Name, and the 'shop' (hatu) his communication, or 'retailing', of it to
others.
55 bhanraiyi ( bahinot in the Puritan version), sister's husband. Pur JS, p. 9. In the
B40, Puritan, and Miharbin janam-sakhis the existence of a sister is indicated only
by indirect references of this kind and her r.a ne is nowhere given. Elsewhere Jai
Ram refcrs\o Nanak as his said (Syalak, wife's brother). Pur JS, p. 13. The G K
and the Bali janam-sakhis give her name as Nanaki, although the OR reference
occurs in a passage which must be regarded as legend. None of this need suggest,
however, that Nanak did not have a sister, nor that the name Nanaki must neces-
sarily be rejected. See GNSR, pp. 69, 102-4.
5, Oaulat Khan Lodi. GNSR, p. 106.
\
THE B40 JANAM-SAKHI
15
To apply the mind [to meditation] is [the only true]
service; to enshrine the divine Name in [one's] heart [the
only gainful] employment.
Strive to check the evil [within you] and others will call
you blessed.
Nanak, if [God] should look with grace [upon you within
you] will well up transcendent bliss. 57 4.
“Father,” said Baba [Nanak], “you have heard how my
field was sown. My field is a fertile one, father, and upon it
I place complete reliance, for [I know] it will yield [the means
of paying] all the royal taxes. 5 ’ Sons, daughters, the whole
family — all will be contented. The debt owing to the Master
will also be discharged. Faqirs and brothers will all reap
profit. The Master whose [land] I have tilled cares well for
me. Ever since the day when I entered His service I have
been wondrously content. Whatever I ask he gives. Father,
I have discovered such a great Lord 1 Trade, service, shop-
keeping — I have renounced them all.”
Kalu was baffled. “Son,” he protested, “we have neither
heard of nor seen your master."
“They who have seen my Master have praised Him,”
answered Baba [Nanak]. Guru Baba [Nanak then] sang a
shabad in Asa [raga]. 5 *
Rag Asa
Having heard of Thy greatness everyone speaks of it, But
only by seeing Thee can one know the immensity of Thy
greatness.
No one can know or express Thy worth;
Those who tell of Thee are gathered up into Thee. I.
Great art Thou, my Lord, ineffable and of excellences
beyond comprehending. None can encompass the measure
of Thy greatness. Refrain
The exegetes gathered together and expounded the
scriptures ;
All extollers of Thy worth together determined that worth ;
Men of understanding, men of contemplation, gurus and
gurus’ gurus,
[All proclaimed They greatness and yet] not a fragment of
They greatness could they express 1 2.
5, Ul. Mhe colour of the four-fold quality’. Sec Sri Gurii Grantli Kol (Amritsar,
1950). p. 490.
“Taxes levied by the divine court of God.
5!l /iin 2, AG p. 9; repeated as Asa I, AG pp. 348-49.
16
THE B40 JANASf-SAKHI
All truth, all [the merits of] austerities, all goodness,
All the impressive works of Siddhs, [all are from Thee].
Without Thee none has reached the mystical consummation.
But when Thy grace is received no obstacle remains. 3.
One speaks [of Thee], but how can one comprehend [Thy
majesty] ?
Thine is a storehouse filled with excellences beyond telling.
He to whom Thou givest [support] what need has he of any
other help ?
Nanak declares : Thou art the True One and all is in Thy
hands. . 4.
[After Baba Nanak had concluded the shabad his father
tried once more to convince him.] “Forget these things,”
13b Kalu said again. “Follow the common path. There is little
to life if one docs not work.” Nanak however, remained
silent. Kalu arose and went off to his work, saying, “He is
no use to us. [Let us make some other arrangement to ensure
that] our fields arc protected from trespassers."
Then all of the Bedi family began to lament. “What a
tragedy that Kalu's son has gone mad," they all said. Baba
Nanak remained silent and for three months he lay inside,
eating and drinking nothing. The whole Bedi family was
despondent, and all said to Kalu, “Why do you sit [idle]
14a while your son lies prostrate ? Call a physician and have your
son treated. God may conceal a hundred thousand in a
[wisp of] straw. *“ People will say that Kalu docs not have
his son treated because of the expense. What docs the money
matter if your son is restored to health ?”
Kalu arose and went to call a physician. The physician
came and standing [beside] Baba [Nanak] grasped his wrist.
Another sakhi follows : [a discourse] with the physician. 91
14b ILLUSTRATION 4
““[BABA NANAK’S DISCOURSE WITH THE PHYSICIAN]
[When the physician grasped his wrist] Guru Nanak withdrew his arm
and, drawing in his feet, sat up. “What arc you doing, physician ?" he
asked.
“I am diagnosing the illness which has disturbed your state of mind,"
answered the physician.
““Perhaps A, small expense will produce wonderful results.
01 i 'aid. \
"“Four folios art; missing from the B40 manuscript at this point. Sec above, pp. 28-31.
In order to fill the gap left by the missing folios the text of the corresponding
portion of LDP 194 has been utilised (loc. cit., ff. 19b-25b). The passage printed
in smaller type represents a translation of the LDP 194 extract.
THE B40 JANAM-SAKHt
17
Guru Nanak laughed and recited [the following] shaloks :
They called a physician ]to practise his] art, to seize [my] wrist and feel
[my] pulse.
The ignorant physician was unaware that the pain [is in my heart] ! ,s
Return to your home, physician, and do not take my pulse.
A little help I can give myself, but what medicine can you prescribe ? fiJ
You can be accounted a master physician only if first you can diagnose
the disease. *
Seek that medicine whereby all diseases arc driven away. 85
I was seized with agony and the physician came. He stood [over me
and prescribed] much medicine.
My body weeps, my spirit cries out, but the physician is unable to pres-
cribe any treatment.
Return to your home, physician; you know nothing.
The Creator who caused this agony— He, Nanak, as the One who cures
it.**
Baba [Nanak] then sang another shabad concerning physicians, [a
shabad] in Malar raga. 6 ’
Bring no medicine, O ignorant physician !
For it is my heart which suffers torment. Refrain
Pain lingers, agony still racks my frame.
Foolish one I such medicine is worthless.
Agony is a poisonous plant; the Name of God its cure.
Grind [the Name] on the stone of tranquillity, [pour it into] the flask
of Truth.
Take it daily and your body shall never waste away.
And at the end it shall be Death which is cast down.
Make your desires a pyre, [pour over it] the oil of your craving.
And set to it the torches of lust and anger.
Sacrifice, oblation, the reading of sacred texts, all [are futile].
Only that which pleases Thee is acceptable in Thy sight.
Kingship, possessions, beauty, and riches— all arc but [transient]
clouds. 1 ' 8
“For Malar 3:1, AG p. 1279.
“This shalok is not In the Adi Granth.
“Fur Malar 3:2, AG p. 1279. This shalok is by Guru AngaJ, not Guru Nanak. and
is incomplete.
“'This shalok is not in the Adi Granth. The Miharban version combines this and the
second shalok In a single, separate quotation. Mlh JS 1.49,
“The refrain and fitst stanza together correspond to the refrain of the Adi Granth
version of Malar 7, except that the Adi Granth refrain lacks the second of the two
lines which constitute the brief refrain of this LDP 194 version. (AG, p. 1256.)
The remainder of the shabad as recorded in this LDP 194 vetsion consists of
Malar 8, minus its refrain. (AG, pp. 1256-37.) The stanzas follow a sequence
different from that of the Adi Granth. At this print the Cotebrooke and A,ti
SSkhis versions quote the complete text of Malar 7. (Pur J<S, pp. 11-12. /(S. p.
13.) The HafisdbSil manuscript quotes both Mai Jr 7 aid Malar X I Pur JS, p. 12)
and the Miharban Janam-sikhi quotes both, together with cxcgctical supplements.
(Mlh JS 1.47-52.) The early BUS janam-sakhis omit the entire sakhi.
“The LDP 194 reading nSm is obviously an error. The Adi Granth reading is chhinr.
IS
THE B40 JANAM-SAKHl
And when the chariot [of the sun] ascends the true landscape comes
into view.
In the hereafter name and caste count for nothing.
There it is ever day; here eternal night.
Honour* 8 is the paper, Thy Name the insignia
He who receives this treasured inscription
Blessed is he when he enters the House [of God].
And blessed the mother who gave him birth.
The physician, filled with awe, moved back and stood up. “This illness
is nothing, brother," he sajd [to Kalu]. “Do not worry. He will cure the
ills of others." 70 Baba [Nanak arose and] went outside.
Now the husband of Baba [Nanak’s] sister was Jai Ram, 71 steward
of Dault Khan the Pathan and a resident of Sultanpur, He had heard that
Nanak lived in a state of [permanent] ecstasy and was doing no work, and
so he wrote a letter [saying], “Come and visit us, Nanak". When Guru
Nanak read the letter he said, “I shall pay Jai Ram a visit". [His] relatives
[were relieved]. “It will be very good if he goes," they said. “Perhaps
he will like it there".
[And so] Guru Nanak prepared to go to Sultanpur. When he was
about to live his wife began to weep, saying, “You showed me no affection
when you were with me. Once you have gone to another place you will
never return”. Baba [Nanak, chiding her,] replied, “Innocent one ! What
difference will it make where I am ? [No matter where I may be] l am of
no use to you." But she begged him again, saying, “When you were at
home I ruled the earth, [but now] this world holds nothing for me". The
Guru’s heart softened and he said, “Do not worry. You will rule for
ever.”
“1 cannot remain behind," she replied. “Take me with you.”
“God willing," he answered. "I must go alone, but if my undertaking
prospers 1 shall send for you. [You must] obey the will [of God]."
At this she remained silent.
[SULTANPUR]
Baba Nanak then took leave of his relatives and set out for Sultanpur.' 2
When he arrived there Jai Ram was enormously pleased to sec him. “Are
you well, Brother Nanak ?" [he asked]. Jai Ram then went to Daulat
Khan and laid a petition before him. “Nawabji," he said, “my wife’s
brother has recently arrived, a well educated [young man]. He desires to
meet you."
“Go and bring him," commanded the Nawab.
Jai Ram brought him [and Nanak] appeared [before the Nawab] bearing
a [suitable] gift. The Khan was delighted. “What is his name ?’’ he asked.
“His name is Nanak," replied Jai Ram. “He appears to be a fine upright
reading : tapu, austerity or mortification.
70 At this point the Colebrooke and Hafizdbdd manuscripts introduce Guru Nanak’s
Gauri 17, AG p. 156. Unlike the two Malar shabads its subject bears no evident
relevance to the topic of the sakhi.
7l GKSR, p. 104.
72 The town of Sultanpur (or Sultanpur Lodi) is situated in Kapurthala District,
sixteen miles south of Kapurthala and near the confluence of the Satluj and Beas
rivers. Its location on the imperial highway between Delhi and Lahore, and near
the Beas crossing, made it a town of considerable importance during Mughal limes.
THE B40 JANAM-SAKHI
19
person,” said the Khan. “Let him take complete charge of my affairs.”
The Khan then bestowed a robe of honour on him and Baba [Nanak],
much pleased, returned home with Jai Ram.
[Baba Nanak duly] began his work, and everyone was well satisfied.
“Excellent !” they all declared. “He is a worthy one." All spoke highly
of him before the Khan and the Khan was delighted. With whal he
received as a food allowance Nanak bought enough for his own needs and
the remainder he devoted to God's work. Later Mardana the Dum 73 came
It was sacked by Nadir Shah in 1739 and subsequently suffered almost total eclipse
when in the mid-nineteenth century the British aligned their new Grand Trunk
Road to the north. It is now no more than a small town, although its numerous
ruins still bear testimony to its earlier importance and it currently shows clear signs
of new growth. Alexander Cunningham diftcribcd the town as follows :
The old town of Sultanpur, called Dalla Sultanpur to distinguish it from the
numerous other places of the same name, is one of the largest towns in the
Jalandhar Doab. The people say— and their statement is confirmed by F.rskinc—
that it was built by Daulat Khan Lodi ; the great mound on which the Badshahi
serai now stands, and the numerous ancient coins found there, prove beyond all
doubt that the site must have been occupied at a very early date. The Muham-
madan town of Sultanpur was most probably built by Daulat Khan Lodi, when
he was Governor of Labor during the reign of Ibrahim Lodi, and he must there-
fore also have been the founder of the fort which is mentioned in the ‘Ain
Akbari* and which is said to have stood on the high mound that is now occupied
by the Badshahi serai of Jahangir.
Sultunpur is situated on the left bank of the Kalna or Kali-Veni River, 24
miles to the west-south-west of Jalandhar. Its position corresponds almost exactly
with that of the great monastery of Ta-mo-su-fa-na or Tdmasa-vana, the “black
forest” which Hwen Thsang places 25 miles to the south-west of Jalandhar...
1 have a strong suspicion... that the wall of the serai must have been built on
the foundations of the old Buddhist monastery... the town was very much larger
during the reign of the Mugal emperors [than it is today] ; and at the time of
Nadir Shah's invasion it is said to have possessed no less than 32 bazars and
5,500 shops...
The monastery of Tamasavana was famous as the place where Katyayama had
composed the Abhidharam-juana-prasthava.
The countless stupas seen by Hwen Thsang were no doubt used up in the
houses of the city w-hen it was rebuilt by Doulat (sic) Khan; and whatever may
have been left by him would have been carried off by the Mugal builders of
Jahangir’s serai. —AS/ X1V.55-57, passim.
For the reference to Tamasavana see Thomas Watters, On Yuan Chwang's
Travels in India, 629-645 A.D. (London, 1094), vol. i, pp. 294-96.
During recent years Sultanpur has assumed increasing importance as a major
pilgrimage centre. As Guru Nanak’s birthplace at Nankana Sahib in Pakistan
is inaccessible to all but a token group of pilgrims from India the scene of his
association with Daulat Khan Lodi has become the principal focus for the
annual celebration of his birth anniversary. This has begun to attract govern-
ment munificence to Sultanpur in the form of educational institutions and
public works. It seems clear that this trend will continue and the town will
grow accordingly.
73 Dom, more commonly Dum or Mirasi : a depressed caste of Muslim genealogists
and musicians. D. Ibbctson, Panjab Castes (Lahore, 1916), pp. 234-35, R.C.
Temple, “Honorific Class Names in the Panjab”, JA XI. 1 19. For Mardana sec
GSSR, p. 106.
20
THE B40 JANAM-SAKHI
from his home in Talvandi and stayed with Baba [Nanak], and after he had
joined him others followed. All were introduced to the Khan and obtained
allowances so that everyone, together with Baba [Nanak], had food to cat.
All were pleased with the favours he bestowed. Whenever he took a
meal they would all come and sit with him. At night they would sing
religious songs ( kirtan ) during the [first] three watches 74 and thpn when it
came to the last watch of the night he would go to the river and bathe.
When day dawned he would dress, apply a tilak 7i [to his forehead], and
having taken his instructions from the [administration] office he would sit
down to write [orders and accounts].
[IMMERSION IN THE RIVER]
Every day [Baba Nanak] went to the river alone to bathe. One day he
took a servant with him, and having removed his clothes in order to bathe
he left them in the care of the servant. He then entered the water, but
having done so 70 he failed to emerge. The servant said, “He will soon come
out”, but one watch passed and then another and then another and still he
had not emerged. Standing [there] the servant became tired and perplexed.
He went to the Khan and said, “Khanji, 77 Baba [Nanak] went into the river
to bathe and has failed to come out. I stood watching until I grew tired,
and when I was exhausted [I said to myself], 4 He has not come out !
Whatever shall I do ?’ And so I have come to the Nawab.”
1 9a [Hearing this] the Khan mounted, rode out to the river,
called boatmen, and commanded them : “My vazir has disap-
peared in the river. Cast a large net. I shall reward you if
you find him.” The boatmen searched until they were ex-
hausted, but found nothing. The Khan was very sad. “Alas,”
he said, “Nanak was a fine vazir, but now he has gone from
me.”
78 After three days had passed, however, Nanak emerged
[from the water]. People saw him [coming] out of the river at
the place [from which he had entered it]. 79 “Nanak was lost
in the river !” they exclaimed. “How has he returned ?”
7 4 Thc first three of the four three-hour periods into which the night is divided, i.c.
the period from 6 p.m. until 3 a.m.
75 See note 35.
7fl At this point the Purdtan janam-sakhis and the Adi Sdkhis and their brief descrip-
tion of how Nanak was transported to the ‘divine court’.
While he was bathing [divino] messengers [came] at the command of God and
carried him off the court of God. Entering [the divine court] the messengers
announced, “Sire, Nanak is present.” Nanak was granted an audience in the
divine court and the Lord showed grace [towards him]. —Pur JS, p. 14.
77 Thc LDP 194 text has nanak ji , obviously an error by the copyist.
78 At this point the Purdtan janam-sakhis add a description of Nanak’s reception in
the divine court and of the commission, issued to him by God, to return to the
world and preach the divine Name. In reply Nanak recites Siri Rdgu 2, the Japji,
and DhanasarKArati (AG, pp. 14-15, 1-8, 13). The messengers then return him to
the river. Pur JS f pp. 14-16. The Miharbdn version also includes an interview with
God. Mlh JS I. 88-89.
^Although the river is nowhere named in the narrative the reference must be to the
Vein stream which flows past Sultanpur.
THE B40JANAM-SAKHI
21
[Without heeding them] Nanak proceeded to his house,
entered it, and stripping it he gave everything away. Many
19b people assembled [at his house and when] news [of Nanak’s
return] reached the Khan he [too] came.
t “Nanak does not speak,” he observed.
“There is [some mysterious] meaning in the way Nanak
has emerged from the river,” declared the people.
“Friends," said the Khan, “something has happened to Nanak
and it is a great tragedy." Sorrowfully he returned home.
(BABA NANAK’S DISCOURSE WITH DAULAT KHAN'S QAZIJ
For several days Nanak wore only a small loin-cloth* 0 and
no other clothing. He went and sat with faqirs, and Mardana
also went and sat with them. One day passed with him sitting
thus and then the following day he spoke, saying : “There is
neither Hindu nor Muslim.” The people went to the Khan
and reported, “Nanak says, 'There is neither Hindu nor
Muslim’.” The Khan replied, “Pay no heed to what he says.
He is a faqir.”
20a [The Sultanpur] qazi happened to be sitting [nearby] 8 '.
“Khanji,” said the qazi, “this is a remarkable thing that he
has uttered : 'There is neither Hindu nor Muslim'.”
“Go, call Nanak and bring him [here], "commanded the
Khan. A man went and said, “Nanakji, the Khan summons
you." Nanak replied, !‘What concern have 1 with your Khan?”
[Hearing Nanak’s words] the people said, “He has gone mad.”
“Mardana," said Baba [Nanak], “play the rabab.’’' 2 Mardana
played the rabab [and Baba Nanak] sang a shabad in Mari i
raga. 83
Rilg Marii
Some call me a demon, some a ghoul,
And some a mere man, the wretched Nanak. 1.
™kupin. a narrow strip of doth passed between the legs, a small langot (note 476).
"*lf in fact Daulat Khan was resident in Sultanpur during the period of Nanak’s
early manhood it can be assumed that the town will have been of sufficient adminis-
trative importance to warrant the appointment of a qazi. The imprecise reference
to him as simply 'a qazi’ (Ik qdsi) suggests, however, that the narrator was not
concerned with his official function. In popular tradition the qazi was cast in a
conventional role as the legalistic persecutor of alt that was sensible and generous.
It is this traditional image of the qazi which appears in this anecdote as an appro-
priate foil to Baba Naiak’s bounteous wisdom. For descriptions oftheqazi’s
legal role sec Enc Isl 11.606-7, and A'in 11.41.
82 A stringed instrument resembling a rebeck. According to Abu al-Fgzl the rabab
normally had six strings, but might have twelve or eighteen. A'in 111.254.
7, AG p. 991.
22
THE B40 JANAM-SAKH!
Nanak is [indeed] possessed — but possessed by the Lord !
Naught save God knows he ! Refrain
[The world] considers me possessed when I am possessed by
20b the fear of God;
When I regard none but the One Master. 2.
[The world] considers me possessed when 1 serve the One
[God];
When 1 submit myself to the divine Order and regard all
other wisdom as vain. 3.
[The world] considers me possessed when I bestow my love
upon the Lord;
When I regard myself as vile and all else in the world as
good. 4.
Baba [Nanak] then relapsed into silence. Whenever he spoke
he uttered [only] the words, "There is neither Hindu nor
Muslim.” The qazi again spoke to the Khan and he [again]
commanded, "Go, call Nanak the faqir and bring him [here].”
Messengers went [to bring him]. “Nanakji,” they said, “the
Khan summons you. The Khan says, ‘For the sake of God
show yourself [before me]. My soul yearns to see you. Grant
us your presence but once’.”
21a Nanak arose and went, saying, “Now my Master's summons
has come. I shall go.” Putting [his] woollen cord 8 * around
his neck he went to the Khan.
“Nanakji, beloved of God," said the Khan, “remove the
woollen cord from your neck and don a garment. 84 You are a
worthy faqir." Baba Nanak removed his woollen cord from
around his neck and tied on a loin-cloth.
“Nanak,” continued the Khan, “It is most unfortunate for
me that a vazir such as you should have become a faqir." The
Khan then sat Baba [Nanak] beside him and said. “Qazi, if
you have anything to ask Nanak then question him in my
presence. If you interrogate [him] outside you will be beaten."
“Nanakji,” said the qazi, “you who say that there is neither
Hindu nor Muslim, how have you reached this conclusion ?’’
21b [In reply] Baba Nanak sang a shalok."”
SHALOK
It is difficult to regard [anyone] as a [true] Muslim. [Only]
ii mt4tkd : a woollen cord worn by faqirs. AfK, p. 738.
,i laki barm : lit. 'drape your loins*.
“Par Aidjh 8:1, AG p. 141. The shalok contains puns and alliterations which can-
not be reproduced in translation.
THE B40 JANAM-SAKHI
2.1
it' one possesses [certain qualities] can one be regarded as
a [true] Muslim.
First let him find delight in the faith of the saints; [like
them] let him scour away his possessions as with a rasp.
Submitting to his Master in faith let him break the cycle of
death and rebirth.
Let him follow the will of God, let him joyfully accept
[what] the Creator [desires], and let him empty himself
[of pride].
Let him show mercy to all living things; then, Nanak, he
can be called a [true] Muslim. 8 ’ 1.
When Baba [Nanak] uttered this shalok the qazi was astound-
ed. The Khan asked [him], “What crime has your question-
ing uncovered, Qazi ? This is [one of] God’s saints.”
[Meanwhile] the time had come for the second prayer. 88
Everyone arose and went off for the prayer and Baba [Nanak]
also went with them. The qazi stood up before them all and
recited the prayer. [While he was doing so] Baba [Nanak]
22a looked at him and laughed. The qazi noticed Nanak laughing
and when the prayer was over he said, “Noble Khan, did you
observe how Nanak was laughing while he watched us at
prayer ? And you say that Nanak is a worthy faqir I"
“Nanakji,” said the Khan, “what is this that the qazi says ?”
“Khanji,” replied Baba [Nanak], “I have no concern with
what the qazi does, but [this I do know that] the qazi’s prayer
could not be accepted [by God]. That is why I laughed.”
The qazi protested. “Khanji, if he has discovered anything
let him reveal my offence.”
“Khanji,” replied Baba [Nanak], “when the qazi stood up to
conduct the prayer his mind was not on it. His mare has
22b foaled and a filly has been born. Leaving the filly he came
[here]. In the paddock there is a well and he had said [to him-
self]. ‘Perhaps the filly will fall into the well.’ [And so even as
lie was reciting the prayer] his attention had wandered there.”
The qazi was confounded. He came and fell at Baba
Nanak’s feet, saying, “Praise be to Nanak I God has greatly
blessed him." The qazi was convinced. “Brother[s],” he
cried, “the limits [of his greatness] are beyond comprehending !"
Baba [Nanak] then recited a shalok. 8 ®
8, Thc Adi Sakhis and the Puritan janam-sakhis add shaloks 1-3 of pauri 7. AS. p. 19.
PurJS. pp. 17-18. AG, pp. 149-41. See below note 91.
"''peri : the second daily prayer, observed by Muslims shortly aftir midday.
HV Vir Sithi 8 : I. AG p. 788. The shalok is by Guru Angad, not Guru Nanak. At
this point the Puritan .ianam-sakhis quote a shalok which they attribute to Nanik,
but which is not in the Adi Granth. Pur JS, p. 18.
24
THE JWO JANAM-SAKHI
SHALOK
They who fear (God] fear nothing else ; they who fear not
[God] know rftany [other] fears.
The paradox, Nanak, will be resolved when one passes (from
this world into the next].* 0
Baba (Nanak then] recited more shaloks.* 1
SHALOK
Make mercy your mosque, faith your prayer-mat, and
righteousness your Qur’an.
Make humility your circumcision, uprightness your fasting,
and so you will be a [true] Muslim.
23a Make good works your Ka'bah, Truth your pir, and com-
passion your creed and your prayer.
Make the performance of what pleases [God] your rosary
and, Nanak, He Will uphold your honour.
Another’s rights [mdst be] as the pig [to the Muslim] and
the cow [to the Hindu], O Nanak. »*
Your spiritual guide will commend you only if you spurn
what is impure.”
Through mere talking one does not gain access to Paradise ;
one finds salvation only by following Truth.
The adding of spices to polluted food will never render it
pure.
He who utters falsehood, Nanak, will but earn (the reward
of) falsehood.
[The Muslim] observes five prayers ; at five [different] hours
he recites the five [prayers and to them he gives] five
(different] names.
[Let these be your five prayers :] Let the first be truth, the
second purity, 01 and the third petition to God on behalf
of all.
Let the fourth be upright intent, and let the fifth be to
praise and magnify [God].
Let [virtuous] deeds be your utterance of the kalima , M for
[only] then shall you be called a [true] Muslim. 0 *
W AC version : '...when one proceeds to the [divine] court’. AC. p. 788.
•'ytr Mijh 7 : 1-3, AG pp. 140-41.
»*Thc rights of others must be inviolable.
05 Lit. ‘...only if yoit do not cat carrion.’
I’haldl, sanctioned by religious law.
0S Thc Muslim Confession of Faith (There is no god but God, Ac.’).
0, Thc last line of the shaldk has been omitted :
All else, Nanak, is falsehood ; and respect rendered to falsehood is [likewise)
false. —AC. p. 141.
THE B-IO JANAM-SAKHI
25
After Baba [Nanak] had recited these shaloks [all the
Muslims who had heard them] — sayyids, sheikhs, qazis, muftis,
23b [Daulat] Khan, and [the other] Khans [assembled there] — all
were astounded- The Khan said to the qazis and muftis,
“Nanak has discovered the Truth." 7 There is no further
olTcncc to be investigated." Wherever Baba [Nanak] looked
everyone made salaam to him. Baba [Nanak] then sang a
shabad in Sir 5 R fig.*’
Sin Rig
Do not imagine that [God] is to be found merely by
speaking [of Him],
[If your affections repose in] pride of [worldly] possessions
or in physical beauty your life is wasted. Refrain'"’
Let [virtuous] deeds be the soil, the divine Word"* 1 [your]
seed, and daily apply the water of Truth.
Become [this kind of] cultivator, for thereby faith takes root
and you acquire knowledge of both Paradise and
Hell. 101 I •
To hear [sacred scriptures], to make [our human] calcula-
tions 101 — all is futile [if one’s] man is imbued with worldly
affections.
Hold in affection, by the Master's grace, those who with atten-
24a tion undivided meditate upon the Ineffable [One]. 103 2.
The man is a frog, this human body the mud [in which it
dwells, and like a foolish frog] it has failed to appreciate
the beauty of the lotus.
The bumble bee [which (lies to the lotus] is constantly [our]
teacher ; how, it asks, can one understand when one lacks
understanding ? 104 3.
You observe the thirty days [of fasting] 105 and the live [daily
prayers, thinking that] perhaps the power of Satan will
[thereby] be wholly destroyed.
m haq. It can also be trans'ated, ‘Nanak has found God !’
°*Slri Riigit 27, AG pp. 23-24.
"“In the AG version the rcfiain occurs in the usual p'ace, via. after the first stanza.
1M kaIdm. The AG reading is labcui In this version kaldm has presumably been
substituted because it would seem to accord better with Muslim understanding.
lu bhisal (baht it) and dojak Uiozakh).
loi AG : To speak, to hear...*
,03 .4G : ‘The Master’s grace and the love of His heart {is bestowed upon] those who
have meditated upon the One.' In the AG version this is the third stanza.
10, /tG stanza 2.
105 Ramazan.
26
THE B40 JANAM-SAKHI
Says Nanak : You must tread the path [of death] : where-
fore do you lay up property and wealth ? 4.
Humbling himself the Khan fell at his feet. All who were
present, both Hindu and Muslim, besought the Khan, [saying],
“God speaks through Nanak. Keep Nanak [here to be our
spiritual guide].”
The Khan appealed to Baba [Nanak. “This] kingdom, [this]
country, the royal authority [over them]— all arc yours !" [he
declared].
“Khanji,” replied Baba [Nanak], “God will bless you, [but]
I shall not stay now. Kingdom, property, and household
24b goods are all yours. I have renounced everything."
10, Thc Khan then requested [him], “Babaji, stay in my town
for one month [more] so that from the benediction [of your
presence] this town of mine may receive blessing.”
“The Guru 107 has always been good to your town," replied
Baba [Nanak], “but for your sake 1 shall remain for a week."
Baba [Nanak] then rested.
(BABA NANAK'S DEPARTURE FROM SULTANPUR]
One day Baba [Nanak] was proceeding along the road. On
the way he met the qazi, and the qazi asked, “Arc you going
or staying ?” Baba [Nanak] replied, “I am going."
The qazi, [understanding him to mean that together with
the Khan he was about to renounce the world], proceeded to
his house and began to dispose of his [own] possessions [so
that he might accompany them in their renunciation. When he
failed to report for duty] the Khan sent an attendant 10 ' 11 to the
qazi's house, to enquire why had he not come that day. The
25a attendant went and announced, “The Nawab summons you."
The qazi came and the Nawab asked him, “Why were you not
present in court today ?”
“I was coming,” replied the qazi, “but on the way 1 met
Nanak. I asked him, ‘Arc you going or staying ?’ and he
answered, ‘I am going.’ [I understood that you must also be
going and that accordingly I should go too.] For that reason
I returned to my house to dispose of my possessions.”
lofi The remainder of the sakhi is not in the Puritan janam-sakhis. In its place the
Puritan version describes how Baba Nanak joined a group of faqirs, to whom he
recited the shabad Tilang 3 (AC, pp. 721-22). The Khan and his people came
to pay their respects, and when the Khan returned home he discovered that his
treasury has been miraculously filled. Baba Nanak and Mardana then left
Sultanpur. Pur JS, pp. 19-20.
" ,: C.od.
u "chob-.tar : one who bears a chob (stave or mace) ; herald.
\
THE B4Q JANAM-SAKHI
27
"I am going nowhere !” said the Khan.
“Then summon Nanak and ask him why he has told a lie of
this kind," said the qazi.
The Khan spoke to Nanak [when he arrived] and asked him,
“What did you say to the qazi ?” [In reply] Baba [Nanak]
sang a shabad in Sir 1 Rag. 10 *
Sin Rag
We have made ourselves a home [in this world, and in it] we
dwell, [but] always there is the dread of having to move
on.
This home could be regarded as permanent only if the world
were to remain for ever. I •
What kind of dwelling-place is this world ?
25b Follow what is true [and so] earn the expenses [for your
journey]; cleave always to the divine Name. Refrain
The yogi squats in his yogic postures, the mullah reclines in
his abode ;
The pandit recites from the [sacred] books and the siddh sits
in a temple [of Siva]. 2.
The sultans and the khans, the mighty and the rich-all have
marched on.
For but a brief hour [they remain, after which all must arise
and move on ; understand in [your] heart that [you loo]
must go. 110 3.
Gods, siddhs, the attendants of Siva,"’ gandharvas," 2
ascetics sworn to silence, sheikhs, pirs, and men of
authority —
Turn by turn they have departed; [none remains], the whole
world" 3 must go." 4 4.
[The Truth] is made manifest in all [created things]," 5 but
few there be who perceive it.
lw Slri Rug it Aft 17, AG p. 54. The preceding incident is evidently a garbled version
of an attempt to provide a suitable setting for the shabad. The Puratan janam-
sakhis set it in a sakhi concerning Makhdum Bahauddin and his magic prayer-mat .
Pur JS, p. 84.
“<UG stanza 4.
lll gana i—devala).
112 Celestia I musicians who prepare the soma and entertain the gods during feasts.
They are noted for their partiality towards women and for the irresistible charm
which they exercise upon them.
113 AG : ‘the remainder also.’
ll, AG stanza 3.
113 AG : "in the divine Word.’
28 THE B40 JANAM-SAKHI
[This Truth] Nanak humbly proclaims, that [God dwells]
in the water, the earth, and all that lies between heaven
and earth. 5
Allah, the Ineffable, the Infinite, the Almighty, the Creator,
the Bountiful !
The entire creation” 4 comes and goes; [alone there remains]
the dwelling-place of the Merciful One. 6.
[Only that] dwelling-place can be called [permanent which
belongs to him] who bears not upon His countenance the
inscription [of Death].
Heaven and earth must pass away, [but] the dwelling-place
of the One [will remain for ever], 7.
26a The day and the sun must go, the night and the moon
must go, the multitude of stars must be destroyed.
He, the One, is the Lord ! This is the Truth’” which Nanak
proclaims.
The entire assembly, all who were sitting there, were so
astounded that they were unable to draw breath. Baba Nanak
then sang a second astapad), [this one] in Tilaiig raga.“*
Rig Tilaiig
Strive to make firm your faith in the Qur'an; let it be laid
upon the foundation of mercy.
If your words express the Truth which is in your heart your
faith will never be shaken. |.
Utter the Name which is holy, O qazi !
Cast from off your heart the garb of unbelief; clothe your
body in the garment of Truth. Refrain
Crush your man and make it paper; [take as your] pen ful-
filment of the Shari'ut, and in the inkwells of your eyes
[pour] the ink of humility.
Banish avarice, pfidc, and evil, for so you shall obtain from
God the Kingdom of Truth. 2.
26b Chieftains, nobles, kings, and lords— without the Name of
God all leave [this world] as captives.
The Angel of Death constantly pursues and ensnares you
as a hunter springs his trap. 3.
Dwell in perfect tranquillity that you may lay hold of Truth,
uc khalak ( khalq)> ■ The AC reading is dual, 'world'.
n 'risi trail) bagol. The AC reading is sachu bugoi.
114 This shabad is not in the AC.
THE B40 JANAM-SAKHI
29
for in the obtaining of Truth disbelief is destroyed.
Faithfully observe the five [daily] prayers with the three
[appointed] fasts, and by His mercy the Merciful One
will spare you from punishment. 4.
The mullahs read the Qur'an ( katcb ) and the pandits the
Veda; and in reading their scriptures all acquire virtue.
To the people they impart much instruction in divine
knowledge, but how can one be freed from doubt without
the divine Word of the Guru ? 5.
Utter what is just and true, cling ever to the divine Word;
he who at all times remembers the divine Name shall be
saved.
In reading the Veda and the Qur’an one incurs endless
incarnations; Muslims and Hindus, [both] read [their
scriptures only] to deceive [others], 6.
27a Let the sinner who has turned away from God desist from
speaking the evil which is in his heart; do not give your
[wayward] heart free rein.
To him who loves others, speaking ill of none, God] will
show mercy and acceptance. 7.
True is the Kalima, there is but one Maulana, and only one
divine Name in all places and through all ages !
Nanak says, hearken O qazi; abandon falsehood for false-
hood is unlawful. 8.
After seven days had elapsed Baba [Nanak] set about
making his departure. The Khan petitioned him [once more,
saying], “Nanakji, accept service with me. [This] kingdom,
[its] possessions, the country [which it covers, its] wealth,
horses, elephants, gardens, authority, riches, jewels, and
treasure — all are yours.” Baba [Nanak in reply] sang a shaba d
in Ramkalx raga."’
Rag Ramkalx
The Word of the Guru is the arrow in [my] quiver, and
meditation [on it my] bow.
The tranquil mind is my sword, and divine knowledge the
horses whcicon I ride. 1 .
Baba, we arc [soldiers] enrolled in God’s service.
27b In the heart and in the mind nothing dwells [but Him
alone]; misery, craving, and doubt, [all] have taken flight !
Refrain
“•This shabad is not in the AG.
30
THE BAD JANAM-SAKHI
The mind is [my] saddle, contentment the rein, and fear
[of God] the crop with which 1 urge on [my horse).
The Guru is the vazir who grants access [to the King for
those upon whose] foreheads the divine Name is
inscribed. 2.
I have offered myself for the love of the Beloved and
speedily my recompense has been recorded.
Devotion is [my] payment, the divine Nan ] my] treasuie;
a special estate has been conferred [upon me]. 3.
For him who deposits much and spends nothing there can
be no poverty.
Unless, says Nanak, it is inscribed in one’s fate one cannot
perform this meritorious service. 4.
The sakhi is finished. Another sakhi fi Hows.
8a ILLUSTRATION 5
BABA NANAK’S TRAVELS IN THE UNINHABITED WILDERNESS 120
28b [After leaving Sultanpur] Baba Nanak travelled only through
uninhabited wildernesses. He followed no road and he
entered no dwelling. If ever Mardana became hungry Baba
[Nanak] would ask, “Are you hungry, Mardana ?" And
Mardana would reply, “All things are known to thee’ 2 '.”
[One day] Baba [Nanak] said, “Mardana.”
“My Lord ?” replied Mardana.
“Mardana, proceed straight on and enter the village [which
lies ahead], Uppal Khatris’ 22 live there. Enter their house
and stand silent. All will come, Mardana, both Hindus and
Muslims, and they will prostrate themselves [before you]. They
will spread a bed [for you] and offer all kinds of delicacies.’ 23
Some will offer money and others will offer [various] tempting
things. 124 No one will ask from where you have come
120 The janam-sakhi statement that Baba Nanak proceeded to an uninhabited wilder-
ness testifies to a belief in his divinity. Deserts were believed to be the abode of
evil spirits (bhit) and only one who was equipped to deal with a malevolent
supernatural would willingly venture there. The same belief is implied in the
anecdotes describing encounters with a raka/ (folio 40a) and with Kaliyug (folio
44a). For popular belief in the perils of deserts see W. Crooke, The Popular
Religion anil Folk-lore of Northern India, vol. ii (Delhi, 1968), p. 278.
12l parbin : onqwho is omniscient.
12s Uppal is a Kbatri got.
r2a chhatri atnrlt, 'the thirty-six varieties of amrti’. Sec note 530.
yii parkale , lit. ‘sparks’. The meaning is not clear. 'Sparks’ has here been interpre-
ted as ‘fire’ and this in turn has been interpreted as a reference to worldly tempta-
tions.
31
30a
THE B40 JANAM-SAKHI
1M or whose servant you arc. Those who show favour towards you will
say, *1 have brought all that I possess and laid it before [you].’ And they
will say, *Wc ha/? been blessed by this visit’.’’
One day Baba [Nanak] decided to send Mardana to a [certain] town.
When lie was sent there he received much adoration and when he departed
all the residents came and prostrated themselves [before him]. When he
[finally] departed he took with him money and a bundle of clothing.
[Knowing what had happened] Baba [Nanak] rolled on the ground
(convulsed] with laughter. Mardana brought the clothing and money to
Baba [Nanak who when he] observed him coming with the bundle, asked,
“What have you brought, Mardana ?”
“True King.’’ replied Mardana, “in reverence for your name the whole
town rose up in service. My Lord. I said [to them], *1 shall take these
things and this clothing to Baba [Nanak]’.”
“You did well to bring [them], Mardana,” said the Guru, “but these
arc of no use to me.”
“Then what shall I do with them, my Lord ?” asked Mardana.
“Throw them away !" replied Baba [Nanak].
[And so] Mardana threw away all the articles and all the clothing, and
they left that place.
Travelling on they entered a vast wilderness where no one was to be
found. Mardana was famished. “All glory to your devotion,’’ he said,
“but I am a Dum, (not a superhuman saint like you. My custom, as a
Dum] was to obtain food by begging a portion of whatever an area
produced.’ There (in such places] I could be hired to sing. [Here,
however,] we have entered a vast wilderness. May God lead us out of it !
If a lion roars,
wc shall be slain.”
“Nothing will come near you, Mardana,” said Baba
[Nanak]. “Do not despair.”
“Why should I not despair ?” wailed Mardana, “We shall
be slain in this desert.”
“We are not in a desert, Mardana,” said Baba [Nanak).
“Wc are in an inhabited place [because we arc in a place)
where the divine Name is remembered.”
And there Baba [Nanak] sang a shabad [concerning the
manner in which] hatha-yoga adepts, 127 the three hundred
million gods, yogis, celibates, Sufi masters, and prophets
,2i Onc folio is missing from the B40 manuscript at this point. See Introduction,
p. 28-31. The translation interpolated here to fill the gap follows the Puritan
text of the missing portion ( Pur JS, pp. 20, 46).
,58 Dums commonly received payment in kind for their services as musicians and
genealogists.
V£ ’shlJli sdilhak : yogis who, by the application of hatha-yoga techniques, attain
supreme beatitude ( sliiihi ). Cf. folio 183a. Although the two parts of the com-
pound could be separated {siddh and sddhak) and the above definition limited to
the second of them, subsequent usage in the B40 janam-sakhi indicates that they
should be understood to designate a single category. Cf. folios 106a, 120b, 181b.
207a. This is logical in that a Siddh is a Siddh by virtue of being a Sadhak. The
two terms come very close to being synonymous.
32
THE B40 JANAM-SAKHI
roamed in quest of this divine Name. Baba [Nanak] sang a
shabad in Asa raga.’ 28
For a vision of Thee the gods endured suffering and hunger,
and made pilgrimages to the holy places.
Yogis and celibate ascetics [in quest of Thee] have donned
the ochre robe and followed their various disciplines. I .
For Thy sake, O my Lord, they are steeped in Thy Love:
[for Thy sake] they have become dervishes. ,2>
Numberless are thy names, infinite Thy forms, beyond
telling the multitude of Thy qualities ! Refrain
30b [In quest of Thee men] have abandoned hearth and home,
[their] palaces, elephants, and horses.
Pirs and prophets, men of piety 18 ? and men of truth, have
renounced the world and been accepted [by Thee]. 2.
[Others] have renounced the [manifold] pleasures [of the
world] — its delicacies, its comforts, its joys ; putting aside
[their] clothes they wear [only garments made from] skins.
Tormented and in pain [they cry] at Thy door ; steeped in
[love of Thy] Name they have become homeless mendi-
cants.’* 1 3.
[In quest of Thee some wear] skins and hides, and [carry |
begging-bowls and staffs ; [others] retain the sacred tuft
and thread, and don the dhoti.
Thou art the Lord and I am but Thy [humble] mimic ; [as
such] Nanak prays, how can [one's] caste [be of any use or
value] ?
Then Baba [Nanak] said, “Mardana, without you the bdni 131
sounds unmclodious. Apply your mind to the shabad when
you play the rabab.”
“My body is overcome with hunger," protested Mardana.
“I cannot play the rabab.”
“Then go back, Mardana, and find a village,” said Baba
[Nanak].
31a “I can no longer go back, not even to a village. My body is
overcome with hunger. I am dying 1”
128 Asa 33, AC p. 358. The terminology used in this shabad suggests that it must
have been intended piimarily for a Muslim audience.
120 The A G version lacks 'they have become dervishes’.
m sdiik, lit. ‘traveller’, Muslims who observe the shariat punctiliously but who do
not renounce family tics.
,3I darvet, dervishes.'
132 Wn/ : utterance or ''sound. The word is an exalted one, difficult to translate
without awkwardness or bathos. Sikhs characteristically refer to the contents of
the Adi Grauth as gur-bd^t, ‘the Guru's utterance'.
\
THE B40 MNAM-SAKHE
33
“I shall not let you die," Baba [Nanak] assured him. “Pull
yourself together.”
“How can I do that ?” protested Mardana. “I am dying.
All you have to do is leave me.”
“Eat the fruit of this tree," commanded Baba [Nanak].
“Take your fill. Eat as much as you can — but do not take
with you any of what remains. Do you understand ?"
.“Very well,” replied Mardana and began to eat.
[When he did so he discovered that] the fruit was remark-
ably sweet, [as sweet as] nectar. The juice of the fruit seemed
so sweet that he said [to himself], “1 should eat it all because
I shall receive no more.” And so he took some [with him],
thinking that he would get no more.
As they proceeded together on their way Mardana again
31 b felt hungry and taking out [the fruit] he began to eat it As
soon as he put it in his mouth, [however], he collapsed. Baba
[Nanak] observed that Mardana had fallen [to the ground]
behind him. “What is wrong. Mardana ?” he asked.
“Master, you told me to eat that fruit and to take none
with me, but it was so sweet that I ate some and also brought
some [with me]. When 1 felt hungry I took it out and began
to cat it — and then this dreadful condition overtook me."
“You did wrong, Mardana. This was a poisonous fruit
which turned sweet because of the word which was spoken.”' 33
“All glory to your devotion and to the merit which you have
earned,” answered Mardana. “We Dums [must] beg what
we need to eat and drink, [whereas] you are an ascetic, an
exalted soul who neither cats, drinks, nor enters any dwelling.
Why should I remain with you ? Send me away.”
32a “Mardana, I am very pleased with you. Why do you ask
to be dismissed ?”
“All glory to your pleasure, [but] please send me away so
that I may return to my home.”
“How will you survive 7” asked Baba [Nanak].
“I shall survive if my hunger is satisfied,” replied Mardana.
“Let your food be my food. Then I shall stay with you. If
you promise that I shall never be parted from you in future,
then 1 shall remain with you.”
“Mardana,” said the Guru, “to you has been imparted the
joy [of salvation], both in this world and the next.”
Mardana arose and prostrated himself. So much had been
133 Thc Puratan manuscripts add : tab bUbai mathai apart pairu rakhta tab chabga
bhalli hod uthl baitha. ‘Baba [Nanak] then placed his foot on [Mardana's] fore-
head. He recovered and sat up.’ Pur JS, p. 47. Also AS, p. 22.
34
THE B40 JANAM-SAKHI
bestowed upon him ! He bowed down [before his Master! and
as he bowed there came upon him an understanding of the
deepest mysteries. [And so] Mardana journeyed on with Baba
[Nanak].
32b Twelve years’ 34 after leaving 135 Sultanpur [Baba Nanak]
returned to the Punjab. The sakhi is finished. Another sakhi
follows : [a discourse] with [his] mother and father.
ILLUSTRATION 6
[BABA NANAK RETURNS TO TALVANDI] 135
33a After twelve years [Baba Nanak] returned to the Panjab and
stopped in a jungle two kos w from Talvandi. After they had
rested for half an hour 133 Mardana made a request : “Master,
if you permit may I obtain news from [my] home, to see if my
relatives are alive or if they are dead ?”
Baba [Nanak] replied with a smile, “Mardana, if your rela-
tives have died [do not be upset, for] how can [any] of us live
[for ever] in this world ? But because you wish to go then go
and meet them. Do not, however, mention my name."
Mardana prostrated himself and proceeded on to Talvandi.
[Reaching the village] he entered his house [and when the news
of his arrival spread] many people gathered [outside]. “It is
Mardana the Dum,” they all exclaimed, ‘‘the devoted follower
of Baba Nanak I The fame 130 of Nanak has spread throughout
the world I” All who came prostrated themselves [before
him].
33b When Mardana had inspected his [own] house he went to
Kalu's house and entering it sat in the courtyard. Baba
[Nanak’s] mother rose aid embraced him. She began to weep
and through her tears she said, “Tell me, Mardana — where is
Nanak The courtyard filled with people and everyone
began to ask questions. “Brothers]," said Mardana, “we
were together in Sultanpur, but since then there has been no
news [of him].”
131 A conventional period for the tirath-yStri, or tour of the major places of Hindu
pilgrimage.
ni udis hoi. The term also implies withdrawal in the se ts: of renunciation of
worldly ties.
138 A detailed analysis of this sakhi is given in EST.
koh ( krola ) : a linear measure varying from one to two miles in different parts
of India. In the Punjab it has generally been computed as the equivalent of one
and a half miles.
lM ghart : a period of twenty-four minutes.
,3, mM. 'shadow*.
THE B-tO JANAM-SAKHI
35
After sitting for half an hour Mardana arose and departed.
[Observing him go] Baba [Nanak’s] mother said, “There is
some reason for Mardana’s speedy departure from the court-
yard." She at once stood up and taking some clothing and
some sweets she went to find Mardana. “Mardana," she said,
“take me to Nanak.”
34a Mardana remained silent, [but] they proceeded on and
travelled two kos. Ahead [of them] Baba [Nanak] arose and
coming to his mother he fell at her feet. His mother began to
weep, kissing his head and crying, “1 am wholly thine, my son,
wholly devoted to thee and to the sight of thee. In beholding
thee I am blessed. Show me thy face.”
Moved by his mother’s love Baba [Nanak also] began to
weep, and as he wept he said, “Mardana, play the rabab.''
Mardana played the rabab and Baba [Nanak] sang a shabad
in Vadahamsa raga. 1,10
Rag Vadahamsa
34b
[As] the addict who cannot obtain his drug dies, and like-
wise a fish without water, [so should I die without Thee,
0 Lord].
To the one steeped in his Master's [love] all things are
joyous. 1.
To the Master's Name I offer myself; shattering [all pride]
1 offer myself a sacrifice [to Him]. Refrain
The Master is a beautiful tree, laden with [delectable] fruit;
[sweet as] nectar is His Name.
They who drank were supremely satisfied; to Thee I offer
myself a sacrifice. 2.
I see Thee not, yet Thou dwellest in all.
How can my thirst be slaked when the pool [of nectar] lies
within the veil [of error and falsehood] ? 3.
Nanak is Thy trader, O Lord, and Thou the capital [where-
with he trades].
When 1 sing [Thy] praises and offer prayer [to Thee all]
delusion flees from my understanding. 4.
His mother laid the sweets and clothing before him, and
said, “Eat, my son.”
“I am [already] filled,” replied Baba [Nanak].
1J< 'I 'adahatnsu 1, AG p. 557.
36
THE B40 JANAM-SAKH!
“How can you have eaten your fill [in this wasteland, my]
son ?” asked his mother.
“Mardana, play [the measure] Sin Rag on the rabab," said
Baba [Nanak]. Mardana played Sin Rag and Baba [Nanak]
sang a shabad. 14 '
Sin Rag
To believe [in the divine Name] is to taste all the sweet
flavours; 118 to hear it all the salty.
35a To utter [the divine Name] is to taste all tart flavours; to
sing it all the spicy.
In single-minded love [of the Name] lie the thirty-six delect-
able flavours, [but only he can love like this] upon whom
falls the gracious glance [of the Lord]. I.
Mother, 145 to eat now 144 would be to turn joy into suffering.
He who eats brings agony to his body and liberates evil
within his man. Refrain
[After he had concluded this first stanza his] mother said,
‘■Remove that faqir’s robe and pul on [these] new clothes."
Baba [Nanak] then sang the second stanza.
Let the crimson which you wear be a steeping of your man
[in God], and let your white be the giving of charity.
Let your blue be the removal of the stain [of falsehood] and
meditation the garment which you put on.
1 have bound [around myself] the sash of [spiritual] content-
ment. Thy Name, [O Lord, is all my] wealth and [all my]
joy. 2.
Mother, to wear other [garments] would be to turn joy into
suffering.
He who arrays himself [in any other] brings agony to his
body and liberates evil within his man. Refrain
[Meanwhile] Kalu had received news [ofNanak’s arrival]
and mounting a horse he had come [to find hint]. Baba Nanak
fell at his feet, greeting him. Then Kalu began to weep,
35b saying, “Mount this mare, Nanak, and come home.”
“I have no need of a horse, father,” replied Baba [Nanak].
lll Siri Rdgu 7, AG pp. 16-17.
u -ras. ‘flavour’. Six ‘flavours’ are ordinarily enumerated : sweet, salty, sour, bitter,
acrid, astringent.
li5 .tC : baba. The narrator retains mat a (mother) in the second stanza, but uses baba
in the third and fourth stanzas.
l “.lG : ‘other [foods] - .
THE MO JANAM-SAKHT J7
[All I need is] knowledge of the path to Thee, [Not]
horses, saddles, and cruppers of gold.
[Nor need 1] quiver, arrow, bow, spear, [or] sword-belt
[but only] the pursuit of virtue.
[What need of] drum and banner to proclaim [my] dignity ?
Thy grace is [the only and sufficient emblem of] my
status. 3.
Baba, to mount any other steed is to turn joy into
suffering.
He who mounts any other brings agony to his body and
liberates evil within his man. Refrain
“Pay us [just] one visit, son,” pleaded Kalu. We have
built a new house. [Come and] see [it], for you have return-
ed after a [long] absence. And then there is your family.
Visit them and stay for a day or two. In this way we shall
have the pleasure of your company. Then you can go."
Baba [Nanak replied by] singing the fourth stanza.
The joy of Thy Name is [my] home and [my] temple; Thy
grace [my only] family.
Thy divine Order is what pleases Thee; all other utterance,
though abundant, [is futile],
Nanak, the True King [is omniscient; He] asks of no one
nor seeks the counsel [of any]. 4.
Baba, any other repose turns joy into suffering.
He who sleeps thus brings agony to his body and liberates
evil with his man. Refrain
“Father and Mother," said Baba [Nanak], “1 have return-
ed and [later] I shall come back to you [again]. Now,
however, you must obey the command [of God]. My spirit
is still withdrawn from worldly concerns.”
“How can I be content ?” protested his mother. “You
have returned after twelve years of [this life of] detachment
and you will not even visit [your] home. How can my heart
rest content ?”
“Mother,” replied Baba [Nanak], “if 1 say the word you
will find contentment."
His mother then remained silent and Baba [Nanak]
went on his way. The sakhi is finished. Another sakhi
follows.
ILLUSTRATION 7
A DISCOURSE WITH ABDUL RAHMAN
[Once Baba Nanak] held discourse with Shah Abdul
38
THE B40 JANAM-SAKHI
Rahman,’ 48 [a pir who] was exceedingly proud and self-
satisfied.
“I have been greatly honoured by [this] meeting with one
who is beloved of God,” said Shah Abdual Rahman. “A
holy man has come and from him I have derived [spiritual]
warmth. I have been fortunate !”
Shah Abdul Rahman [then] arose and returned to his
house where he met his disciple Mian Mitha.’ 4 * "You are
looking radiant today, Shahji,” said [Mian Mitha].
"Today I met a jewel of God,” replied the Shah, “and
having met him I became radiant !’ 47 His name is Nanak.
You go and meet him too. It will be to your advantage.”
37b Mian Mitha went and as he entered Baba [Nanak's] house
[he heard] Mardana singing a shabad in [the measure] Sin
Rag. Mardana was singing this stanza’ 48 ;
If I were to be a bird and fly to a hundred heavens;
Invisible and subsisting without food or drink;
Yet would Thy value be beyond [my] computing, the
greatness of Thy Name beyond all utterance.
Mian Mitha withdrew, turned about, and returned to
his pir. When the pir saw him [coming] he observed that
[his disciple] was thoroughly disconsolate. Mian Mitha
had gone to obtain a blessing and [evidently felt that] he
had been deceived.’ 48
"Did you meet [him], Mian ?” asked the pir.
“Respected pir," he replied, “what could I get from such
a meeting 1 There it was all blasphemy. And you had
praised him highly I"
,45 The Abdul Rahman of the jnnam-sakhis may perhaps be identified with an impor-
tant Apabhramsa writer of the same name who lived in the Punjab at an uncertain
date prior to the fifteenth century. Fauja Singh (cd.), Punjab da Minis, vol. iii
(Patiala, 1968), pp. 345, 349.
14 “Mian Mitthu.— This saint ia extensively worshipped in the western portion of the
Gurdaspur District. His shrine is in the village of Mia Mitthu, near Fattchgarh.
He was a Nawab at the Court of one of the Muhammadan Emperors. .later follow-
ing the death of a favourite horse. . .became a faqir and lived as such for the rest
of his life.
—Note by H. Martyn Clark in PNQ, vol. II, no. 22 (July. 1885).
pp. 163-64.
The Gazetteer of the Gurdaspur District 1891-92 agrees with regard to Mia Mittha's
local repuiation, but places his shrine in Kathiala (loc. cit., p. 63). The Puritan
anecdote concerning Mian Mitha sets him in a location which was reached “after
passing through Pasrur” ( Pur JS, p. 66). ‘Mian' (written mil in the janam-sakhis)
is a title of respect meaning •master', ‘chief’, &c.
147 There is a pun here on the word HI which means both ‘radiant* (lit. ‘red') and
‘jewel’.
lt6 Siri Ragu 2, stanza 3, AG pp. 14-15.
“This sentence and its predecessor can be construed in several ways.
THE m JANAM-SAKH1
39
“What blasphemy was he uttering ?” asked the pir.
“[The person who was] there was singing this song,"
Mian replied.
38a If 1 were to be a bird and fly to a hundred heavens;
Invisible and subsisting without food or drink;
Yet would Thy value beyond [my] computing, the great-
ness of Thy Name beyond all ut terance.
“Pirji, according to our enumeration there are fourteen
regions in all. There are seven below and seven above.
What blasphemy this is— this reference to ar hundred heavens !
Where are there a hundred heavens ?”
“[My] son,” said the pir, “why have you been so remiss ?
You and I know of [only] fourteen regions, [my] son, but
he knows of a hundred and so he says :
Yet would Thy value be beyond [my] computing, the
greatness of Thy Name beyond all utterance.
Come with me. We shall go and have your sin forgiven."
Shah Abdul Rahman took Mian Mitha with him to Baba
[Nanak]. When he arrived he fell at his feet and besought
him: “Babaji, beloved of God, forgive his sin.”
38b “But Shahji, I have never even seen him 1” replied Baba
[Nanak].
“Babaji, he has been smitten as a result of his bad inten-
tions," explained the Shah. "For the sake of God forgive
his offence. He made a mistake, [but] God is forgiving."
“Evil intentions bring their own reward," said Baba
[Nanak], “and one reaps what one sows.”
“Babaji," answered the Shah, “[if he sins again] then
punish him. In the eyes of God he is indeed a sinner,
[but please] forgive him. If one comes to you in submission
his submission should be accepted. Do not regard his
offence but rather your own grace.”
lie fell at Baba [Nanak's] feet and Baba [Nanak], patting
him [on the head], forgave him. To Mardana he said,
“sing a shabad,” and Mardana sang the Siri Rag [shabad
which Mian Mitha had previously heard]. ’f°
39a If my age were to extend for millions of years and I were
to subsist on air alone;
If I were to dwell [deep] within a cave, observing neither
moon nor sun, and if I knew no sleep nor even dreams;
. Yet would Thy value be beyond [my] computing, the
lM Slri Ragu 2, AC pp. 14-15. The same shabad is repeated in the sakhi entitled “An
Interview with God", IT, 124a-125a.
40
THE B40 JANAM-SAKHI
greatness of Thy Name beyond all utterance ! I.
The True, the Formless One, dwells within his own
[creation].
We hear of Him, we speak of Him, [but of His greatness
we can have no conception, save that] He should
graciously bestow the blessing [of understanding upon
us]. Refrain
m
If I were to be slain, cut into many pieces, and ground
in a mill;
If 1 were to be consumed by fire and my remains mingled
with ashes;
Yet would Thy value te beyond [my] computing, the
greatness of Thy Name beyond all utterance I 2.
If 1 were to be a bird and fly to a hundred heavens ;
Invisible and subsisting without food or drink ;
Yet would Thy value be beyond [my] computing, the
greatness of Thy Name beyond all utterance I 3.
If Nanak were to write, read, and understand a burden
of’ 8 ' a hundred thousand maunds of paper ;
If he possessed an inexhaustible [ocean] of ink and used
the [everlasting] winds as a pen ;
Yet would Thy value be beyond [my] computing, the
greatness of Thy Name beyond all utterance ! 4.
39b '“'Another sakhi follows, a sakhi [describing and encoun-
ter] with a monster.
ILLUSTRATION 8
[THE MONSTER’S CAULDRON]' 88
40a [Once the two travellers] lost their way in a great wilder-
ness. Proceeding on they happened upon the grove of a
monster ( rakas)' M where they observed a cauldron of oil
“MC : 'the meaning of\
“ 2 Thc last line of folio 39b is missing. The sentence which introduces the next sakhi
is given at the tup of 39a, folio 39 having been reversed at the time of binding the
manuscript.
'“The various versions of this anecdote are discussed in EST.
“VaAoj ( riktasa ) : demon, ogre, cannibal. Danielou describes them as follows :
The rdk;usas are of three sorts : some are genii, similar to the yak/as and
daityai ; others arc titans, powerful enemies of the gods ; others are fearful demons,
and ogres. Th <s riikjasas devour human beings, animate dead bodies, disturb
sacrifices, harass pious men, and afflict mankind in many ways. They arc children
of the darkness wht» wander at night. Their rule is unchallenged until midnight.
They haunt forests, mountains, and deserts, which resound with their fearful roars.
THE BdO JANAM-SAKHI
4!
being heated. Many prisoncis were in [the monster's]
dutches. [As they watched they saw him] seize one and
thrust him in [the cauldron].
When [the oil] became very hot the monster [took hold
of] Baba [Nanak] and carried him straight to the cauldron.
Baba [Nanak], however, put his finger in [the oil] and at
once it became cool. [Observing what had happened] the
monster fell at his feet. “I am a sinner,” he declared.
‘•Forgive my sin.”
“Play the rabab," Baba [Nanak] commanded Mardana.
He then sang a shabad in Mari i raga. 158
Rag Marti
The egg of error has shattered I The Guru 160 has illumined
my heart I' 87
The shackles have been struck from my feet I The Guru
has set me free I 1.
Baba, now have the wanderings of my man ceased. 188
40b The seething cauldron has lost its heat, for the Guru has
applied to it the cooling Name. 183 Refrain
I have cast off the burden of my karma, I am freed from
[the chains of] my past I
The Guru in His mercy [has carried me] across the
Ocean 180 and landed [me] on the [further] shore. 181 2.
At the time when I attached myself to the company of
sadhus 182 the sentinels [of Death] left me and fled away.
The rdk/asas can take any form they like : human, animal, monstrous : but
they always look fearful, large, and strong, with flaming eyes, sharp, prominent
teeth, and a tongue of unusual length
The ten-headed Ravana, who ruled over Lanka and was the enemy of Rama,
is the most celebrated king of the rdk/atas.
— Alain Danielou, Hindu Polytheism { London, 1964), pp. 309-10.
For an account of the rikas in North Indian folk-lore sec W. Crookc, The Popu-
lar Religion and Folk-lore of Northern India, vol. i (Delhi, 1968), pp. 246-53,
m Thc shabad is by Guru Arjan, not by Guru Nanak ( Marti 14, AG pp. 1002-3). Its
first stanza was chosen by MacaulilTc for the title-page of his The Sikh Religion.
tssThc AG version omits the reference to ‘the Guru'.
147 Thc AG version has manahi (‘within the man'), not ride.
,M Thc AG version has only: 'My wanderings have ceased.' This should probably be
construed as: 'My tiansmigratory coming and going has ceased.'
,s, Thc passions which inflamed my man have been extinguished by the divine Name.
u0 Thc dread Ocean of Existence, a conventional image for the soul's pilgrimage
towards salvation with all its attendant dangers and disasters.
,8 MG stanza 3.
102 Jn the sense ‘those who have found fulfilment (sadh)'.
42
THE B40 JANAM-SAKHI
I have been set free by the One who laid me under
constraint; what then can a [there] warder' 03 do !' 04 3.
Truth is [now my] merchandise,' 04 Ttuth [my] scat, and
Truth the goal [before me].
Truth is the capital, and Truth the wares which Nanak
has stored within his abode. 4.
[And so] Baba [Nanak] made him his own. The prisoners
were all set free and the monster began to repeat' 00 [the
chant of] “Guru, Guru.” Baba [Nanak] then departed and
proceeding on came to another place. The sakhi is finished.
Another sakhi follows, a sakhi [describing a discourse] held
with Bhola the Robber. 10 ’
41a ILLUSTRATION 9
[BHOLA THE ROBBER]"" 1
There was once an infamous robber named Bhola who
every day sat at an elevated spot, wearing white clothes
and terrorising the road [below]. He was a fearless fellow
who would tackle eight or ten men at a time, and he had
committed many crimes. [When he observed Baba Nanak
approaching] he descended from [his look-out] and hovering
near him he [threateningly] announced, •‘Remove your
clothes or 1 shall kill you.”
“Well 1” exclaimed Baba [Nanak]. “So 1 have fallen into
your clutches 1 Do one thing for me — 1 shall not run away.
Return home and when you arrive there put a question to
your family — to your mother, father, wife and sons. You do
evil and commit murder, and [at the same time] you provide
for them. [Now ask them this question.] When you are
in trouble will there be anyone from your entire family
who will stand by you in your misfortune 7"
"You are deceiving me,” said Bhola. “You will run
away.”
M3 darvind, ‘door-keeper'. AC kolrar ( kotval ), ‘chief police-officer’.
1IU /4C» stanza 2.
M rakhuru. This is obviously an error by the copyist. It is inappropriate in this line
and is repeated (appropriately) in the following line. The AC version has iliimi,
•dwelling-place’.
'“japana: to repeat with reverence a divine name or mantra.
"'Normally the title of a sakhi is given at the very end of the preceding sakhi. In
this instance the title precedes the two conventional sentences with which the
sakhi concludes. (‘The sakhi is finished. Another sakhi follows.’)
"“This sakhi is discussed in EST.
THE BIO JANAM-SAKH1
43
“Take my word for it," promised Baba [Nanak]. “I shall
not go.”
Bhola the Robber returned home and when he arrived
there he gathered his family together — mother, father, sons,
wife, the entire family. “Listen," he said, “I who have
committed a thousand murders and crimes without number
provide your food. Tell me, when I am in trouble will
any [of you] share my anguish ? Will any [of you] break the
net of Yam? 169 Can any [of you] release me from Yam's
angel ? Will any [of you] share my suffering — or not ?”
“Your deeds will be your companions,” they all replied,
“for as you act so you appear [for judgement] in the True
Court.’ 70 The relationship between you and us concerns
42b only this life. [It does not continue after death. Whether
a man does good, or whether he does evil while [at the
same time] caring for his family, in the True Court he must
answer alone. No one can be taken as a substitute for
another.”
At this Bhola was most distressed and beat upon the
ground with both hands. “Have I foolishly wasted all
these years with you ?” he cried. “If at the end you are
going to desert [me] then why have I spent my life committ-
ing a thousand crimes and murders, while providing for
you ?’’
He went off wailing, and coming to Baba [Nanak] fell
at bis feet. Then he stood up with palms joined.’ 7 ' “I
have been [grossly] negligent,"' 72 [he humbly confessed.
Forgive my sin. My whole life has been spent in this
manner. Accept me. Amend my life' 73 that 1 may be
restored.”
“Prostrate yourself,” commanded Baba [Nanak, and
then he] released [Bhola] from the penalty [of his misdeeds.
'■•Having forgiven him] Baba [Nanak] sang a shabad in SB In
raga.’ 74
'"The God of Death. Sec Sukumari Bhattacharji, The Indian Theogony (Cambridge,
1970), pp. 48 ff.
m>Bcforc God.
‘"Placing the palms together as in prayer, the customary gesture for greeting or
supplication. The usual translation, “folded hands" is misleading.
172 hhnld. The word is a pun on ihc speaker's name, Bho!a.
I73 Lit. birth, i. c. the karma which a person brings with him at birth.
iy *Suh[ 3, AG, p. 729. This popular shabad has given rise to at least three different
stories concerning robbers who were converted by Baba Nanak. For the most
popular (with variants) sec AS, pp. 31-33; Pur JS, pp. 21-22 ; GR, p. 207 ; and
Mih JS I. 235-38. A second is given in Bala JS, pp. 290-94, B40 provides the third.
44
THE B40 JANAM-SAKHI
43a Rig Suit !
Bronze shines brightly, but rub it and it sheds an inky
black.
Though I clean it a hundred times polishing will never
remove its stain. I -
O heedless one 1 They are my real friends who accom-
pany me [now] and who will accompany me [into the
hereafter].
Who, at that door' 78 where accounts arc demanded, will
stand and give an account [of good deeds done.]
Refrain
The heron [like many a pious devotee] wears garments
of white and dwells in [the holy waters at] places of
pilgrimage.' 70
But as it pecks and fossicks' 77 it consumes and destroys
life. How then can it be regarded as pure ?’ ,e 2.
Houses, temples, and palaces may be colourful without.
But let them collapse and they are useless. Devoid of
the divine Name’ 79 they are empty [shells].’ 00 3.
My body is like a simmal tree' 8 ’ which men, when they
observe it, mistake [for something useful].
But as its fruit is devoid of value, so is my body devoid
of virtue. 4.
[I am like] a blind man bearing a burden [of error] and
climbing a precipitous road.
With my eyes I [strive to] peer [ahead], my heart pines
in grief.’ 82 How can I ascend and pass over [the
mountains which lie in my path] ? 5.
Of what ugc is any service, virtue, or wisdom other [than
the divine Name] ?
Worship’ 83 the Name, O Nanak, for [only] thus shall
43b your bonds’ 84 be broken. 6.
1,4 Thc AC version omits the word dur, ‘at that door’.
tn Hraili, a place of pilgrimage on the banks of a sacred river or pool.
l,, cAun clui'ji. AG: ghud ghu !■
m AC stanza 3.
1,9 The AC version omits the reference to the divine Name.
1M M G stanza 2.
M slmmal, or sUlmall: Bombax heptopyllum, the silk-cotton tree.
1,S /4G: ‘I scan [the road] with my eyes, but nothing do I find.’
ui aradhiai. AG saniall, ‘care for'.
u4 /fln badhi, ‘you [rl bonds', has been added from the AG version.
THE WO JANAM-SAKHI
45
Baba [Nanak thus] relieved Bhola the Robber of his
distress and proceeded on his way. The sakhi concerning
Bhola the Robber is finished. Another sakhi follows.
ILLUSTRATION 10
(THE ENCOUNTER WITH KAL1YUG]
44a [Continuing on their way the two travellers] entered a
great and fearsome wilderness where no dwelling was to be
seen. One day, in accordance with the command [of God],
there came darkness and a terrible storm. [Around them
flashed] black, white, and red; torrents of rain [fell as]
awesome black clouds rolled over. Mardana was terrified.
“Babaji I” he cried. “A mighty storm has blown up. It
is raining ! Let us flee ! Come, let us take shelter under a
tree 1”
“Say ‘Praise to the Guru',’ 66 Mardana, and nothing will
m Thc words vdh guru (also vdhl guru or vdhu guru), literally ‘praise to the Guru",
arc used in three different senses by the janam-sakhis, none of them correspond-
ing to the modem usage. The most characteristic janam-sakhi usage is as an
ascription of praise. Although this may originally have been addressed to God
the janam-sakhi compilers normally use it with reference to the memory of Guru
Nanak. The Purdian and Mahimd Prakdt janam-sakhis commonly append it to
sakhis in the form of a concluding exhortation: bolahu vdhl gurd. ‘Cry: Piaisc to
the Guru!’ Pur JS, pp. 5, 6, 13, tkc SLTGS (Eng), pp. 59-87 passim. Some-
times it is repeated several times WO, IT. 116b, 211a, 250b; Pur JS. p. 115) and
elsewhere it may be used in conjunction with the similar formula Man guru , ‘Glory
to the Guru I’ The B40 compiler’s final ascription of praise uses both expressions,
plainly indicating that they refer to Guru Nanak : vdhu guru Man guru karan
kdranuhdru samarathu bdbd ndnak Ji. ( B40 , f. 231a, also 126b.) Sustained
ascriptions of this kind reach their climax in the extant Miliarbdn Janam-sakhi.
Occasionally variant forms arc used, as when the B40 compiler or his source writes
vdh vah bdbd ndnak . ( 1140, f. 154a. Sec also f. 100b.)
The second janam-sakhi usage is as a charm, uttered in order to ward off
danger or to effect a miracle. When used in this manner the formula is attributed
to Baba Nanak and the word gum obviously refers to God. This usage appears
with particular frequency in the WO compiler’s Narrative 111 material. (WO, ff.
158a, 161a, 181b, 182b, I84b.) The Puraian janam-sakhis employ it to revivify a
dead elephant and to remove a pot which has mysteriously adhered to a woman’s
head. ( Pur JS, pp. 24, 37.)
The third janam-sakhi usage is as a suitable mantra for the popular applica-
tion of the ndm stmaran technique. Although Nanak had taught a more subtle
method of ndm simaran, or ‘remembering the divine Name’, the janam-sakhis
testify to a general reversion to the simple repetition of a chosen word or formula.
One such formula was vdh ndnak (B40, f. 104a) and another was vdh guru ( B40 ,
f. 196b).
It was evidently this third usage which produced the modem understanding of
the expression. Because the words vdh guru were used for ndm simaran it evidently
46
THE m JANAM-SAKHI
come near you,” answered Baba [Nanak]. “This darkness
and rain, and these clouds of smoke, will go. Keep calm.”
Gradually (he darkness' and the rain lifted. [When they
had cleared] there appeared the figure of a demon with huge
fangs, the top of his head touching the heavens and its feet
the ground. Enormous was its belly and terrifying its evil
44b eyes ! Fcarsomely it advanced [towards them]. "Babaji 1”
cried Mardana, “the Guru 188 saved us from the storm, but
this calamity we shall not escape 1”
“Say "Praise to the Guru,’ Mardana,” replied Baba
[Nanak], “and like the storm this too will depart. Keep
calm.”
In accordance with the command [of God the apparition]
assumed the form of a man standing respectfully erect before
them in an attitude of submission “who arc you ?” asked
Baba [Nanak], and it replied, “Gracious one, I am Kali-
yug. 187 1 am greatly honoured by your entry into my
kingdom, into this domain of mine. Accept an offering
from me.”
tame to be assumed that the mantra must be, in a literal sense, the actual nam
(name) of God. The two words coalesced to form the single word 'Vahiguru, and
this became one of the characteristic Sikh names for God. In some instances
early usages were then reinterpreted to bring them into accord with the later under-
standing. Cf. Savaie maltalc chauthe ke 52 of the bard Gayand, AG p. 1403.
The change in meaning was apparently taking place during the late seventeenth or
early eighteenth century. This is clear froth the Dasani Granth invocation sri
vahiguru ji ki fateh, a formula which can only mean ‘Victory to Sri Vahiguru ji'.
Cf. also Pur JS, p. 115; and Kahn Singh, Gurmat Mart and, vol. 2 (Amritsar,
1962), p. 819.
The first var of Bhai Gurdas includes in its final stanza a fanciful etymology of
the single word vahiguru. It comprises, so the stanza claims, a combination of
the initial letters of the four names which have been used as mantras during the
four different yugas. For the Satya-yuga the name was Vasdcv; for the Trela-yuga
Ram; for the Dvapara-yuga Hari Krisna; and for the Kali-yaga Gobind. (BG 1:
49.) This final stanza of the first var is plainly a latter addition to the authentic
work of Bhai Gurdas. Bhai Gurdas commonly uses the formula vdhi guru as a
mantra. ( BG 9 : 13, 11 : 3, and 13 ; 2; also 4 : 17, 6 : 5, 11 : 8, 12 : 17, 24 : 1.) He
does not use it as a name of God A usage which appears in 40 : 22 could perhaps
be interpreted in the latter sense, but Var 40 is another of the latter supplements
to Bhai Gurdas's work.
»*God.
ssf The Kall-yuga is the fourth aid last in the cycle of yugas or cosmic eras, the
period of deepest degeneracy preceding the restoration of absolute truth and ful-
filment in thi Krlta- or Satya-yuga Here, however, the word designates a mani-
festation in material from of all the characteristic evils and vices of the fourth
yaga. Sec GNSP, p. 41. The origin of the janam-sakhi anthropomorphizing of
the Kali-yaga was probably the Bhigavata Puripa I. 17. 28-41 Kaliyuga is also
incarnated in the Nalopdkhydna Parva of the Mahdbhdrata.
*
THE B40 JANAM-SAKHI
47
"What is there in all that you have to offer ?” ,ss asked
Baba [Nanak]. ‘•Tell me, may 1 ask whatever 1 please ?”
45a “Gracious one,” replied Kaliyug, "if you command I
shall erect a palace studded with pearls and anointed with
musk.”
Baba [Nanak, in response,] sang a shabad in [the measure]
Sir t Rag. “Mardana,” he said, “play the rabab [so that 1
may] sing a shabad. ” ,S9
Sir l Rig
If [for me] there were to be built a palace of pearl encru-
sted with jewels,
Anointed with musk, with saffron, [with the fragrance of]
aloes and sandal,
Forbid it, [O Lord], that beholding it 1 should forget
Thee and fail to call to mind Thy Name. 1 .
Without God let [my] soul burn and be consumed.
Having enquired of my Guru I perceived that [apart
from Him] there can be no other dwelling-place
[for me]. Refrain
Kaliyug then said, “If you so command 1 shall encrust
the whole world with diamonds, and stud a bed with pearls
and rubies.” [In reply] Baba [Nanak] sang the second
stanza.
If the world were to be encrusted with diamonds and
rubies, my bed studded with rubies;
45b And if there were to be an alluring damsel, her face
glistening with jewels, tempting [me] with seductive
gesture;
Forbid it, [O Lord], that beholding [such temptation] I
should forget Thee and fail to call to mind Thy
Name. 2.
Kaliyug then said, “If you so command I shall give you
command over all lands.” Baba [Nanak] sang the fourth
stanza.
If I were to be a monarch, one who gathered an army and
sat upon a throne;
If I were to rule [a nation] all, Nanak, would be in vain.
Forbid it, [O Lord], that beholding [such authority] I
l *’bUdr. wares spread out on display.
M Slri Rdgu 1, AG p. 14.
48
THE B40 JANAM-SAKHI
should forget Thee and fail to call to mind Thy
Name. 4.
46a “1 have no use for [the things] you have been describing,"
continued' Baba [Nanak]. “What else do you have ? What
kind of kingdom have you ? What manner of deeds [do
you expect from your subjects] and what way of life do you
[impose on them] 7
“My Lord, [in my kingdom] the way of life is of the kind
which is characteristic of the Kaliyug. [It consists of]
hunger, lethargy, thirst, abuse, avarice, sloth, drunkenness,
and indolence. Highway robbery, gambling, strangling,
slander, the four [cardinal] sins,' 90 falsehood, deceit, wrath,
greed, covetousness, and pride abound. There is scarcely
one in ten million who can evade my authority. No, all
are in my power.”
“I am asking you for a boon, brother," said Baba
[Nanak].
“Gracious one," replied Kaliyug, “1 shall do whatever
you command.”
46b “Let not any of my Sikhs’ 91 who may be under your
authority 192 be harassed, brother,” said Baba [Nanak], “nor
any sangat’ 93 of mine which may be within your domains.
Do not let your shadow fall upon them. Let not the recita-
tion of shabads, [works of] mercy and benevolence, holy
charity, (remembrance of) the divine Name, and bathing
in the nraih'** of Truth be neglected.”
“Merciful one,” Kaliyug begged him, “forgive my error.
Of all ages ( yuga ) my authority is the greatest.”
“If you are going to give a boon,” replied Baba [Nanak],
" 10 cl:iir pilptr. the slaying of a Brahman, the consumption of intoxicating liquor, theft,
and intercourse with the wife of one’s Guru. MK, p. 347.
in slkh. Although the word has been given an initial capital in the English i transla-
tion it seems that the word could still mean ‘disciple’ in a general sense rather
than in the specific sense of ‘a disciple of Baba Nanak*. The Colebrooke compiler
plainly had the general sense in mind when he had one of Nanak’s interlocutors
say, ‘1 was the slkh of an acharya. ’ ( Pur JS, p. 71 .) It is, however, clear that
by the time the B40 janam-sakhi was recorded usage must have been moving
strongly towards the specific and exclusive sense.
102 /f;: glory, splendour, power.
lM sangat: ‘congregation’ or group of devotees. The recurrence of theterminthe
janam-sakhi indicates that the sangat occupied a position of primary importance in
the Sikh organisation of the janam-sakhi period. An indication of the function of
the ideal sangdfis given in the last sentence of the paragraph. Sec ESC, pp. 46-48.
l,, iar. the bank of 'a river, liraih: a place of pilgrimage where pilgrims bathe. In
the works of Guru Nanak the practice is intcrioriscd. Outer bathing at pilgrimage
centres is declared to be futile. Instead, inward ‘bathing’ ip. Truth is enjoined.
CNSR, pp. 210-11.
THE B40 JANAM-SAKHI
49
i
“then let it be this. Let my Sangats live in peace, happi-
ness, and the fear [of God].”
‘‘You arc omniscient, merciful one, ‘‘answered Kaliyug.
“but even if one is regarded [by others] as a mighty sadhu,
yet to me he is a mere man,”
“If you arc going to give a boon then let it be this,”
repeated Baba [Nanak].
47a Kaliyug then adopted an attitude of submission. “My
Lord," he said, “my life, my soul, everything is at your
disposal.”
“Swear to me that this is the case, brother,” answered
Guru Baba [Nanak].
Kaliyug swore it three times and fell at his feet. Baba
[Nanak] was filled with joy. “Go on your way,” he said.
“Your glory shall exceed that of all ages. In your kingdom
there will be kirlan and katha' si of the most exalted kind.
[Previously men] performed austerities for a hundred thou-
sand years [in order to obtain salvation], but in your age if
anyone meditates [upon the divine Name] with undivided
concentration for only half an hour’ 96 he will be saved.”
[LAMENTING WOMEN COMMENDED]
Baba [Nanak] and Mardana then proceeded on their way
and came to a village where a death had occurred. Women
47b were lamenting, [crying out], “Alas 1 Alas for [our] Lord 1
O God 1 O God 1” Baba [Nanak] heard [their cries] and
. was greatly saddened. “Blessed be this town,” he said,
“and blessed be these women who repeat the Name of God."
He then uttered a shalok.' 97
‘Alas ! Alas 1’ they cry, ‘Woe 1 Woe !’
They scream and tear their hair.
Let them instead take the divine Name and repeat it.
To such Nanak offers himself a sacrifice.
Baba [Nanak] and Mardana then left that place. The
sakhi is finished. Another sakhi follows, a sakhi [relat-
ing a discourse] with a Sikh.
ui kirtan: corporate singing of devotional songs, katha: oral commentary on sacred
scripture or the narrating of pious anecdotes. Congregational kirlan is a Vaisnava
custom, also practised widely by other devotional traditions. Amongst the Vais-
navas (but not in Sikh congregations) it might also include dancing. The custom
can be traced at least as for back as the Alvars of the sixth or seventh century
A. D. Shashibhusan Dasgupta, Obscure Religious Culls (Calcutta, 1962), p. 169.
‘"Lit. ‘for a single ghari' (twenty-four minutes).
Surplus Shale ks (6), AC p. 1410.
50
THE B40 JANAM-SAKHI
|
(A POOR SIKH'S DEVOTION TO BABA NANAK]
48b Reaching a certain place Baba [Nanak] and Mardana sat
down. A Sikh [who was passing and] who happened to
glance in that direction observed'that a shdhu was [siltingl
there and that sublime music 199 was being sung. [When he
heard it] his spirit was overwhelmed. 199 He approached
[Baba Nanak] and said. Gracious one, pay visit my
house.” 200 [Accepting the invitation] Baba [Nanak] and
Mardana both accompanied him [to his house].
Now this Sikh belonged to a very poor family. If he
obtained anything at night he received nothing during the
day; and if he obtained anything during the day he received
nothing at night. 201 [The family consisted of] the Sikh, his
•Wife and one child. They prepared food which Baba [Nanak]
and Mardana ate. Next day [the Sikh] took some things
from his house to sell them, and having done so he [was able
to] provide [more] food with the money which he received.
The following day he managed, with great difficulty, to
49a provide food [again], but the day after he had nothing.
On his head he had long hair which he cut oiT and twisted
into a fine necklace. 202 This he took to the bazaar and
having sold it he purchased food [with the proceeds].
While the Sikh’s wife was cooking the food [she had with
her] the child, who waS small. Leaving him in the chauko 203
she went to bring something from inside. In accordance
with the will [of God] the child, while amusing himself, fell
into the fire-place and was fatally burnt. When the Sikh's
wife returned she discovered that the child had been burnt.
Without a word she wrapped him in a sheet and laid him
inside. She did not even tell her husband in case the sadhu
should overhear and be grieved.
lt *analiad labad. In its original sens: the term refers to the mystical 'sound' or
‘uns;ru:k music' which is ‘heard’ at the climax of the halha-yoga process. In the
works of Guru Nanak it serves as a symbol for the inelTable experience which
climaxes the discipline of ntim stmaran. In this janam-sakhi context it means a
shabad of sublime quality.
•"Lit. 'soaked'.
zoo ihakur'duara: lK- ‘temple*.
* 01 Hc was so poor tbat he could afford onty one meal a day.
ta *sel<: the necklace worn by faqirs (commonly made of hair).
s<a Thc area plastered with mud and cow-dung in which food is prepared and eaten.
Fora detailed description of culinary customs see the section ''Ceremonies in
Cooking and Eating” in the A'in III. 297-98.
\
. i n
51
THE B40 JANAM-SAKHI
The food was duly prepared and Baba [Nanak], with the
Sikh, came: and sat in the chauki. “Where is the child ?"
asked Baba [Nanak].
49b "He must be somewhere inside or out, sir,” replied the
women, “[either] sleeping or sitting [somewhere].’’
“Bring him here,” said Baba [Nanak]
“He is asleep.’’ answered the women.
“Dear child !” called Baba [Nanak] and the child pranced
out. The Sikh and his wife fell at [Baba Nanak’s] feet.
"Wondrous is your devotion I’’ 204 they cried [in awe].
Next day, when no one was present, they took the child
to another person in order to sell him. “Where is the
child ?” Baba [Nanak] asked [after they had returned].
“Sir, all things are known to you,” replied the Sikh’s wife.
“Bring him here,” commanded Baba [Nanak].
They brought the child and Baba [Nanak] said [to him]
"[You must realise], boy, that because your parents are
selling you [into bondage] you will have to turn the mill-
stone, wave the fan, bring water, and dance [for your
master]."
50a “Sir,” replied the child, “my good fortune is in whatever
God wills."
[Observing such faith] Baba [Nanak] had peace in his
heart and was satisfied. He embraced those Sikhs warmly.
Then he recited a shabad in Maru raga and Mardana sang
[it]. 1 *
Rig Mjru
Baba, 2 * 8 what cunning can Thy [ignorant] slave possess !
The divine Order of the Lord can never be obliterated. 20 ’
Refrain 208
I am a slave, bought with a price, and blessed is my
name that I am inthrall [to thee].
At the Guru’s bidding I have sold [myself] at [Thy] shop
and do whatever 1 am commanded [by Thee]. 1
“‘The power earned through the merit of your devotion to God.
:oi Miru 6, AG p. 991. In the Puritan janam-sakhis Baba Nanak recites this shabad
while labouring as a slave in Babur's prison. Pur JS, p. 60.
2M The AG version lacks the word hibi.
l0 'metia. The AG version has karuna, which means that the line must be construed
as: ‘How can I fulfil the command of the Lord V
2W I n the AG version the refrain comes in the usual place, between the first and
second stanzas.
5’
TrtE B40 JANaM-SAKHI
If Thou dost command I bring water. Master, and if
Thou dost command I grind [grain]. 209
1 wave the fan, massage Thy feet, dnd constantly repeat
the Name of God. 2 ' 0 2.
50b [My] mothef [is Thy] slave and [my] father also; t have
been born of [Thy] slaves.
One slave sings, the other dances, [both] in adoration of
God the Lord. 2 " 3.
Nanak is a faithless slave, but Thy greatness [is expressed
in Thy] forgiveness.
Through all ages Thou art the Lord of Mercy, the Giver;
within every heart is shed abroad Thy power. 2 ' 2 4.
Once, in accordance with the command [of God, Baba
Nanak] made his way to Mecca and to Rum. 2 ’ 3 The sakhi
is finished. Another sakhi follows, a sakhi [describing a
visit to] Mecca.
5Io ILLUSTRATION 12
[MECCA : THE MOVING MIHARAB)" 1 *
51b [When he reached the city] Baba [Nanak] lay down in the
Mecca mosque and went to sleep with his feet towards the
miliardb. 2 '* A mullah, [who was] the mosque attendant,
appeared and cried out,” [You blasphemous] fellow ! Why
have you gone to sleep with your feet stretched out towards
the house of God ?”
“My friend,” answered Baba [Nanak], “Lay my feet in
whatever direction the house of God is not [to be found].”
When the mullah placed Baba [Nanak’s] feet in a norther-
ly direction the miliarab moved in the same direction. When
he moved Baba [Nanak’s] feet to the east the front of the
mihar&b also moved in that direction, and when he carried
!09 AG: ‘If you are thirsty 1 bring water. Master; if hungry I grind [grain].’
n °AG: ‘Thy Name’. In the AG version this is the third stanza.
s,l AG stanza 2.
212 AG: ‘without Thee there can be no salvation.'
213 tn Muslim texts Rum designates the Byzantine Empire. Enc. hi III. 1174-75. Cf.
surah 30 of the Qur’an. There is, however, evidence which suggests that the
janam-sakhi writers who use the t :rm may have envisaged it as a city. The Gyan-
ratomhali explicitly refers to it as rum iahlr. 'the city of Rum’. GR, p. 421.
2 "This sakhi is discussed hi EST.
2n The niche in a mosque which indicates the qiblah (the direction of the Ka'bah).
The reference to a mlharab rather than to the Ka’bah suggests that the anecdote
may originally have had a setting away from Mecca. GNSR, pp. 123-24.
\
The B 4 o janAm-sarhi
51
Baba [Nanak’s] feet to the south the miliarib went the same
way. 21 ® Then from the cupola [of the mosque] there echoed
52a a voice, mysterious and resonant. "Praise be to Nanak !”
[it boomed], "Praise be to Nanak I" Baba [Nanak] recited
a shabad in Titans tag 3 [which] Mardana [then] sang. 217
R/lg Tilang
Merge [your] heart in the [divine] Heart, O mullah.
In the heart the Creator Lord instils goodness and virtue.
Refrain
Within the heart is the assurance of faith and the fulfil-
ment of this word's strivings; within the heart is a
rosary and all that one needs to reach the other world.
Within the heart arc sweetmeats, sugar, the sweet and the
savoury. 2,8 1.
Within the heart is the seeker, the place of pilgrimage, and
the faqir’s abode; within the heart is the path of conti-
nence.
Within the heart dwell Hasan, Hussain, and Mistress
Fatimah; within the heart is the [one, true] Maulana. 2.
Within the heart are mercy, love, [and all the merits of]
Medina; whithin the heart is the tomb [whereat to
worship].
Truth and divine sanction, both arc within the heart,
whether one recognise them or no. 3.
52b Within the heart is knowledge, divine discourse, and
worship; within the heart dwell both God and His
Apostle.
Nanak the seeker has searched within the heart; thus has
he won acceptance in the court [of the Most High]. 4.
[Baba Nanak] then travelled from there to Multan. The
sakhi is finished. Another sakhi follows, a sakhi [relating
a discourse] with Shah Rukandi, grandson of Makhdura
Bahavadi.
2 “Thc three directions indicate a North Indian consciousness. Mosques in northern
India are aligned in a westerly direction.
- l: This shabad is not in the AG. Its theme suggests that it is a Sufi composition to
which Nanak's name has subsequently been attached The word here translated
as 'heart 1 is dll.
**®Lit. 'Within the heart there form sweetmeat mixture, refined sugar, unrefined
sugar, and samosa.’
MMBMHMH
54
THE B40 JANAM-SAKHI
ILLUSTRATION t3
53a [DISCOURSE WITH SHAH RUKAND1]
[Once Baba Nanak] held a discourse with Shah Rukandi, 2 ' 6
grandson [and successor of the celebrated Sufi pir] Makhdum
Bahavadi. 220 [Shah Rukandi] was delighted [to meet Baba
Nanak and between them] there was a complete harmony of
spirit.
"Nanakji”, said Shah Rukandi to Nanak, "tell me some-
thing concerning God.”
"[The will of] God has been fulfilled, 22 ’ Shahji,” [replied
Baba Nanak]
all, Shah Rukandi is obviously the celebrated Sufi pir Rukn nl-Din, correctly identified
by the janam-sakhi narrator as the po/i (both grandson and spiritual successor)
of Baha' al-Din Zakariyya. See below note 220. According to Abu al-Fazl,
Sheikh Sadr al-Din ‘Arif was the son of Baha' al-Din: and Rukn al-Din was the
son of Sadr al-Din. Rukn al-Din lived in Multan during the fourteenth century
and was visited there by Ibn Batuta in 1334. He is repotted to have been an cfiV;
cient administrator as well as a genuine Sufi and to have paid frequent visits to
the court at Delhi. Cunningham describes his tomb as "the gloty of Multan".
A reference at the beginning of the next sakhi indicates that this discourse with
Shah Rukandi is intended to be set in Multan. A* in III. 364-65. E. D. Maclagan,
Gazetteer of the Mull m District (Lahore, 1902), p. 341. Alexander Cunningham.
ASl (1872-73) v. 132. M. Mujeeb, The Indian Muslims (London, 1967), pp. 138-
39. E. S. D. HI. 60$. Lepcl H. Griffin. The Panjab Chiefs (Lahore, 1890), vol.
> 2. P-
3!0 Sheikh Baha’ al-Din Zakariyya, otherwise known as Baha' al-Haqq, the founder
of the Suhrawardi Sufi order in India. Baha' al-Din is said to have been born at
Kot Karor, near Multan, in either 565 H (AD 1169-70) or 578 H (AD 1182-83).
He received instruction from Sheikh Shihab al-Din ‘Umar Suhrawardi in Baghdad
and with Sheikh Jala! Tabrizi was commissioned to establish the Suhrawardi order
in India. The khsm/ih which he founded in Multan developed into a greut centre
of Sufi learning and devotion. It was not, however, a copy of earlier Sufi centres,
for Baha' al-Din shared neither the Chishti emphasis upon asceticism nor their
unwillingness to associate with rulers and aristocrats. According to the Khuhisat
al-' Arif in he was a grandson of 'Abd al-Qadir Jilani, and Abu al-Fazl claims that
he was subsequently a close associate of Faiid al-Din Mas *ud Ganj-I-Shakar.
Abu al-Fazl's account of his death is of particular interest as an example of how
earlier traditions reappear in the janam-sakhis.
On the 7th of Zafar A.H. 665 (7th November 1266), an aged person of grave
aspect sent in to him a scaled letter by the hand of his son Sadr-ud-din. He read
it and gave up the ghost; and a loud voice was heard from the four corners of the
town : “Biend is united to friend” (Dost ba dost rastd). ' — A'ln 111. 363.
The PurSNsn janam-sakhis anachronistically declare that this letter was sent by
Baba Nanak,, and the M a hi mu Prakdl version repeats the same claim. Pur JS .
p. 109. SLTGtf(Eng), pp. 84-85. Othersources give 661 H (AD 1262) as the
year of his death. Enc. 1st. (New Ed.) 1.912. E.D. Maclagan, op. cit., p. 339.
M. Mujeeb, op. cit., pp. 116-17, 137. Lcpel H. Griffin, op. cit., pp. 83-85.
“‘Translation doubtful.
\
THE m JANAM-SAKHI
55
"You arc a great [saint],” [continued Shah Rukandi],
"one near to and beloved of God. I have been blessed and
honoured in meeting one who is beloved of God. We have
met God [here] in our very midst 1”
Then Baba [Nanak], taking alef, be, [and the other letters
of the alphabet in turn] recited the Tih Sipare.™
Sipbre
alef Remember Allah and banish indolence from your heart.
If one draws breath without [remembering] the divine
Name life in this world is futile. I.
53 b be
le
sc
Jim
he
kite
dill
Cast aside infidelity and follow the Shari' at. Humble
yourself before all; speak ill of none. 2.
Repent with a sincere heart lest you should regret [your
folly].
Consider what your plight will be when your body
perishes and your countenance is no more. 3.
Offer abundant praises [to the Lord]; let not a breath
pass without [praising Him].
Any other activity is a fruitless endeavour. 4.
Earn merit by keeping the company [of the holy] and so
prepare for your departure [from this life].
Without your Master you will for ever [wander] in dark-
ness. 5.
Cleave to humility; banish desire from your heart.
Control your wayward thoughts, O Rukandi; with every
breath [remember] the Creator Lord. 6.
Treacherous are they who have forgotten the Creator.
Engrossed in nuiya they heap upon [their] heads a burden
[of sin]. 7.
Follow virtue, O [my] mart, and sleep not day nor night.
- J -Thc "Thirty Stanzas", tih : thirty, sipari : a thirtieth part, section of the Qur'an
(not to be confused with slirah). The acrostic which follows is based upon the
letters of the Arabic alphabet and has as its theme salvation according to the
amalgam of Muslim and Sant beliefs which evidently constituted much of the
popular Sufism of the Punjab during the janam-sakhi period. It is a composition of
indifferent quality which is not in the Adi Granth and which could not possibly
be the work of Guru Nanak. The Puritan janam-sakhis also include this work in
the context of a discourse with Rukandi, but set it in Mecca. Photozincograph
Facsimile, pp. 396-402. Pur JS, p. 103, and Appendix 5, p. 120. An authentic
acrostic by Guru Nanak, based on the Gurmukhi alphabet, is to be found in Asi
rag. AG pp. 432-34.
56
THE B40 JANAM-SAKHI
Throughout one watch of the night remain wakeful and
utter the praises [of God]. 8,
54a zal Humbly recite [His Name, for] the Lord disdains [the
careless].
He [the Almighty] acts as He chooses; none [there be who
can thwart Him. 9.
re Do you wish to behold the path of faith ?
Control the five [evil impulses], O Rukandi and fasten
your attention [wholly] upon the Lord. 10.
ze Know that you must cry [for mercy]; forget not the Lord.
Thus you shall be spared regrets; your man shall be set
free from covetousness. 1 1
54b
Cleanse your man, [for] within you dwells the Lord.
n ou r] body is a vessel, skilfully designed and permeated
[by the divine Presence]. 12 .
shin Obtain martyrdom by dying in [the ecstasy of] mystical
union.
Seek God, O Rukandi, for this mortal flesh will not
remain. 13
sad Let the praises of Muhammcd be upon your lips; utter
endless [blessings upon him].
[God] created him a chosen servant, and predestined him
to be [man’s] best friend. 14.
zad To err and stray has become your only pattern of life.
By constantly following this way you miss the secret [of
salvation]. U
la Seek the blessing [of God]; in union [with Him is true]
life.
All sorrow depart when we bohold those who have cut
through the net of mdyd. 16
za The [real] tyrants are they who do not remember the
divine Name.
How can they find rest without their Lord 7 17.
ain If one wishes to acquire [merit] then let him perform
[good] deeds.
Without [good] deeds there can be no merit— only regret
at the time of death. 18
gain He is [truly] rich, O Rukandi, who was comprehended
\ his true nature.
Within this human frame dwells [the one who is wholly
free, He the unborn] who has neither mother nor father.
19.
THE 1)40 JANAM-SAKHI
57
55a
55b
fe Delivered arc they who obey the will of the True Guru.
Merged in union with the [Eternal] One they have experi-
enced the Truth within their man. 20.
qiif They in whose man dwells longing [for the Lord] know
no rest [until they find Him].
They who have met the Lord [ring like] gold [upon] the
touchstone. 21.
kdf Hold in remembrance the kalima from which flow so
many benefits.
Never surrender, O Rukandi, to the carnal self and its
lusts. 22.
lam A curse be upon those who neglect the daily namaz-
[Thereby ] they dissipate whatever merit they may
[previously] have earned. 23.
tmm Have faith in Muhammad and in the four holy books. 223
Have faith in the Prophet of God, [in Him] whose court
is highly exalted. 24.
nun Now there is no wavering; all [my deeds have been appro-
ved [by the Lord].
Do not make the mistake of believing that mSys yet
holds you in its grasp. 25.
vdv When blows the wind [of God], O Rukandi, seek ecstasy
in the company of the true believers.
[A life] caught in [wordly] entanglements is a life of waste
and folly. 26.
he The Day of Judgement is a day of dread.
What verdict, O Rukandi, will be passed upon us ? 27.
Itim Justified are they upon whom [the Judge] looks with grace.
What benefits can life bestow if it be spent in heedless-
ness ? 28.
ale/ Allah is with you; why, O ignorant one, do you not repeat
[His Name] ?
In the service of the Guru and by His instruction you
shall comprehend the ultimate meaning of life. 29.
ye Let your intimacy be with God, for in this [relationship
alone] is there permanence. [He who enjoys this inti-
macy] with the one shall suffer no privation. 30.
The sakhi is finished. Another sakhi follows, a sakhi
[relating] a discourse with Baba Rattan Haji.
22;1 Thc kateb, the four so-called Semitic texts, or revealed scriptures of the Jews,
Christians, and Muslims. The term may refer to the Qur'an alone. More
commonly it collectively designates the Torah, the Zahar (the Psalms), the Injit
(the Gospels), and the Qur’an.
58
THE B40 JANAM-SAKHl
ILLUSTRATION 14
56a [A DISCOURSE WITH RATTAN HAJI]
[Baba Nanak] then proceeded on from Multan [and later]
held discourse with Baba Rattan Haji, the Jungle Pir . 224
Great was the happiness [of the occasion] and great the
rejoicing. [Their spirits blended in amity and concord as]
water mingles with water.
“Nanakji,” said Baba Rattan Haji, “you are a great
[saint], one beloved of God and most intimate with Him.
It is by God’s grace that you have come. I have been greatly
honoured by this meeting with you, greatly honoured !
[From your presence here] I have derived great benefit. But
let me hear one of your compositions, one which [later] will
remind me of you.”
[In response to this request] Baba [Nanak] sang a ghazal
in Tilarig raga . 226
They who dwell in God’s presence will obtain mercy;
whereas the caviller is no disciple.
The man of faith is the friend [of God]; the faithless man
is an unbeliever.
Anger is proscribed; and fleshly lusts satanic.
Duplicity is contemptible.
224 The traditions concerning Rattan Haji are confused. One tradition is associated
with a shri.te near Bhatinda.
At Haji Ratan, 3 miles from Bhatinda, is the shrine of Haji Ratan, a large
building with a mosque and gateway, and surrounded by a wall on all sides...
Ratan Pal or Chan (sic) Kaur was the Diwan of Bine Pal, Raja of Bhatinda, and
with his aid Shahab-ud-Din Ohori conquered that fortress, massacring the Raja
and all his family. Ratan Pal then became a Muhammadan, and made a pilgri-
mage to Mecca On his return he became known as Haji Ratan, and on his
death in 1321 this shrine was built by royal command.
— Punjab Stales Gazetteers, vol. XVIIA, Phttlklan Stales :
Patiala, Jind, and Nabha (Lahore, 1909), p. 80.
This is presumably the Sheikh Baba Ratan to whom Abu al-FazI makes a passing
reference and who is variously said to have died in AH 596, 612, and 632. A in
III. 360-61. The dominant tradition in Punjabi folklore is, however, different.
It represents him as preceptor of the legendary Guga Pir, or Zahir Pir. Whereas
Crookc’s informant placed him in Mecca, Temple’s informant named Ajmer.
W. Crookc, The Popular Religion and Folk-lore of Northern India, vol. 1 (Delhi,
1968), p.212. R.C. Temple, The Legends of the Punjab, vol. 1 (London, 1884),
p. 205. \
m Thc composition (vhich follows is structurally neither a ghazal nor a shabad in
Tilarg raga Even the content of the work is unsuited to a conventional ghazal.
Jan Rypka, History of Iranian Literature (Dordrecht, 1968), pp. 95, 252. In later
contexts it bears the title Hazar Ndntd, or "Presence Homily”, the name being
derived from its first word ( hdzardn ). NPr II. 37 (29). Whereas the B40 compiler
THE B40 JANAM-SAKHl
Malevolence is unholy; holiness is to be tender-hearted.
Desire is a false path; absence of desire [the way of) saints.
Irreligion means [irresponsible] freedom from obligations;
ingratitude is dejection.
Truth is heaven; untruth is hell.
Learning is forbearnce; violence is oppress : on.
Justice is pure; wisdom a scripture.
Haughtiness is calamity; doubt a curse.
Bad language is insipid.
He who is compassionate is a dervish; he who is without
compassion is a butcher.
Benevolence is virtuous; malice is avaricious.
Praise [of God] is the sacred ablution; the call to prayer
the divine Word.
Youth is intoxication; and robbery is greed.
Carnal affection is pollution.
Renunciation is patience; impatience is deceit.
The [true] path is faith; straying [from the path] is
unbelief.
Prayer is wealth; cursing an outrage.
Justice is a king; the sword a hero.
He who seeks here [in this world] finds [the object of his
spiritual quest].
And so [Baba] Nanak held discourse with Rattan Haji
and called him wise. The sakhi is finished. Another sakhi
follows, a sakhi [relating a discourse] with Sheikh Braham.
sets this work in the context of a discourse with Baba Rattan Hazi which took
place after Baba Nanak had left Multan, Santokh Singh attaches it in the Nanak
Prakai to his description of Nanak's approach to Multan. Santokh Singh here
follows the tradition which in its Sikh form first appears in Bhai Gurdas's Par 1.
As Nanak drew near the city the Sufi pirs already installed there brought out to a
cup filled to the brim with milk, the intention being to indicate that Multan
already possessed all the holy men it required. Nanak responded by laying a
jasmine petal on the surface of the milk, thereby proclaiming that there was room
for one more. BC 1.44. CNSR, p. 142. Santokh Singh adds to this earlier
tradition the claim that the pirs who brought the symbolic cup of milk to Nanak
were Shamas Tabriz (Shams al-Dii Tabrizi), Bahaval Haq (Balia' al-Din Zaka-
riyya), and Kukandin (Rukn al-Dia). The supplement goes on to claim that
Baba Nanak, having laid the jasmine petal on the milk, engaged the three pirs in
discourse, and that during their discussion he recited the Hazar Nima. NPr 11. 37.
The two versions arc n arked by numerous differences, particularly with regard to
the order in which the apophthegms are recorded. The Puritan janam-sakhis
give yet another version of the Hazar Nama, setting it in the context of a discourse
with Mia Mitha. Photoztncograph Facsimile, pp. 275-76. Pur JS, pp. 70n, and
Appendix 2, pp. 117-18. Macauliffc erroneously refers to it as the Nasiliat Naina.
Macauliffe i. 128-29. For Mia Mitha see note 146; and for the Nasihat Nima
sec above p. 9. note 28 of Introduction.
1
60 THE B40 JANAM-SAKHI
ILLUSTRATION 15
57b [BABA NANAK'S DISCOURSE WITH SHEIKH BRAHAM] 220
Having observed the busy activity 227 of that area. Baba
[Nanak] retired to a wilderness and there rested. Mardana
was also with him. [Now] Sheikh Farid had been the Pir
of Pattan. 228 In his place [as pir of sufi silsila] was [his
successor] Sheikh Braham. 229 One of [Sheikh Braham’s]
disciples, whose name was Sheikh Kamal, had come out
during the morning to gather wood. He was a worthy faqir,
one who knew God, and he had come to collect firewood
for [his] master's kitchen. 230 Baba [Nanak] and Mardana
were seated ahead [of him]. Mardana was playing the rabab
and [as Sheikh Kamal drew near] he began to sing a shabad.
First he sang a shatok in Asa raga. 231
Thou art the slate, Thou the pen, and Thou the writing
upon it.
Nanak declares there is but One; what need is there of
another ?
Hearing this shalok Kamal dropped [his] firewood and
approached them. He bowed [before Baba Nanak], sat
58a down, and made a request. “Respected master," 282 [he
said], "pray have the couplet sung again."
Mardana was duly commanded [to do so]. He sang the
shalok once again and Kamal memorised it. Then picking
up the wood which he had collected he made salaam [to
them] and returned home.
[When he arrived there] he threw down the wood and
went to salaam his master. “Respected Master, I have met
one who loves God,” [he announced].
“Where did you meet him, Kamal 7” the Pir asked.
“-‘’Tins sakhi is analysed in EST.
t¥1 tamaid ; lit. sporl, recreation, comic entertainment. Here, however, the word is
set in contrast to Baba Nnnak's withdrawal to the seclusion of a wilderness and
evidently refers to tho clamour of worldly life in a town or other inhabited area.
22 *Pak Pattan in Montgomery District.
2! “Shcikh Ibrahim, twelfth successor of Sheikh Farid al-Din Mas'ud Ganj-i-Shakar.
aB m<xlikhSnl : commissariat, store. The reference is presumably to the khanqdb
which Sheikh Farid's successors maintained in Pak Pattan. The Colebrooke
manuscript baymudab-khdnd (mb' addab-khanah), a room where instruction is given
to disciples. Pur JS. p. 52.
231 ln the AC this shalok is included in the ear of maldr raga not Asa, Par Malar
28 : 2, AG p. 1291.
: *-pir ji saldmatl.
THE B40 JAN.AM-SAK.Ht
«1
"Master, I had gone to gather firewood,” replied Kamal,
"and he was ahead of me, sitting [out there] in the wilder-
ness. With him was a rabab-playcr. His name is Nanak.
He was reciting his own couplets."
“Did you learn any [of his] couplets, [my] son ?” asked
the Pir.
58b “I have indeed memorised a couplet, Master,” replied
Kamal.
“Then recite it," commanded the Pir, and we shall see
what it is like.”
“Master," answered Kamal, “he said :
Thou art the slate, Thou the pen, and Thou the writing
upon it.
Nanak declares there is but One; what need is there of
another ?”
“Do you understand anything of what he said ?” asked the
Pir, [to which] Kamal replied, “All understanding is thine.”
“Son," continued the Pir, “1 must meet the person who
uttered this couplet. He is one who loves God. Take me
to him and we shall discourse on the things of God ”
Sheikh Braham set off in [his] litter, taking Kamal with
him. Proceeding on their way they travelled a distance of
more than three kos [and there] ahead [of them] Baba
59a [Nanakl was sitting. Sheikh Braham [alighted from his
litter] and standing [before him] he said, “Nanak, salam-
‘alaik." 233
“Alaikum saldm," replied Baba [Nanak], “Welcome Pirji !
God has been gracious to me in granting me this meeting
with you.” Having each kissed the other’s hand 234 they sat
down.
Sheikh Braham then said, “Nanakji, when 1 heard your
couplet I was filled with admiration and 1 declared that I
must meet the person who had spoken that couplet.”
“1 have been greatly favoured by this meeting with you.”
replied Baba [Nanak].
Sheikh Braham then asked him, “Nanakji, explain the
meaning of the couplet in which you say :
Remember the One, O Nanak; what need is there of
another ?
But [consider this couplet] :
There is one Lord and two guides. 23 *
Which shall I follow and which reject ?
alaikum, ‘Peace be with you’; the Muslim greeting.
23 i (lasl-bast.
i3i hi(li~. spiritual guides, i.c. Hindu and Muslim.
62 THE B40 JANAM-SAKHI
59b You say that there is only One, but the Hindus claim that
they are right and the Muslims [likewise] claim that they
arc right. Explain to me so that I may understand. Which
is justified [in his claim] and which is not justified” ?
Baba Nanak replied [with the following lines] :
[There is] one Lord [and only] one Guide; 256
Serve the One and spurn [all] others.
Why meditate upon any save [the Eternal One; all others
are subject to] birth and death.
Meditate upon the One, O Nanak; [upon Him] who
dwells immanent in all creation. 237
After Baba [Nanak] had recited this shalok the Pir put
another question [to him] :
Shalok 238
Let me rend [my] garments, tear to shreds the blanket
which I wear.
Let me wear only that clothing which will bring the Master
to me.
Baba [Nanak] responed :
Shalok 239
Why rend [your] garments, why tear to shreds the blanket
which you wear ?
If you but hold [your wayward] mind in check 240 you
shall meet the Master while sitting in your own home.
The bride 24 ' is at home, but the Husband is far away;
constantly she looks. for tidings [of His coming]. 242
60a [And yet] in meeting with Him there is no delay if [she]
but direct [her] will [along the way of] Truth. 243
222 gur0.
235 This shalok is not in the AG. The third line docs, however, bear a marked resem-
blance to a line front a shalok by Guru Amar Das (Kir Gujrl 2:1, AG p. 509).
222 Farid Shaloks 103, AG p. 1383. In the AG version the shalok begins with the
word farlda , ‘O Farid*.
53 *The first couplet of the response attributed to Baba Nanak is a shalok by Guru
Amar Das which in the AG is included in the Farid Shatoks (no. 104, AG p. 1383)
immediately following the shalok by Farid quoted above. The second couplet of
the response is Guru Nanak’s Vir Vadahamsu 20:1, AG p. 594
2,0 AG : je nlaii risCkarel. ‘If [you] direct [yourl will [along the way of) truth... 1
2ll mundhi : beautiful woman. Nanak is here employing the conventional Sant aid
Sufi image of the devotee as bride yearning for the divine Bridegroom.
212 AG : ‘constantly she pines for Him.’
243 The AG and B40 texts both have je niati (or niyail) rail kare. Ci. note 240,
\
THE B40 JANAM-SAK.H1
63
After Baba [Nanak] had given this reply Sheikh Braham
put another question [to him].
Shalok 244
While she was young she did not enjoy intimacy [with her
Beloved]; 2 * 4 and when she grew old she died [unfulfilled]
Burning [in the fire of separation] the woman is laid in
her tomb, never to find her Lord.
[To this] Baba [Nanak] gave the [following] reply :
Shalok 2 **
Worthless is the woman who prides herself in physical
beauty when her heart is black and impure.
Only if she is virtuous will she find her Husband; other-
wise 2 * 7 [she is spurned as a] worthless women.
“Sheikhji, [continued Baba Nanak], “suppose a wife is at
home and [her] husband has gone to another country. If
the wife remains faithful to her husband then the wife is the
husband's and the husband is the wife’s. But, Sheikhji,
suppose the wife should be faithless. She is false to her
60b husband, she remains heedless of her husband, she has
become a loose woman. If. however, she remains patiently
faithful, then because of her faithfulness she will find fulfil-
ment of her desire. There in her own home she will find
her Husband !’’
The Sheikh recited [his couplet again] :
While she was young she did not enjoy intimacy [with her
Beloved]; and when she grew old she died [unfulfilled].
Burning [in the fire of separation] the woman is laid in
her tomb, never to find her Lord. 248
“Sheikhji," replied Baba [Nanak], “if the woman is way-
ward and the husband is virtuous why should he show mercy
towards her ? If the woman is upright and fears her husband
and if her deeds impart sweet fragrance, then the husband
will be delighted. If, however, the woman is unworthy and
-"Farid Shalok s 54, AG p. 1380. The AC version begins with the identifying word
fariji, 'O Farid'. A variant version of the same shalok appears on folio 55b.
See note 248.
I)s Thc AG version includes the word kantu : beloved, lover, husband.
- ,a k'ir Mm 5:1, AG p. 1088.
- i7 ndhil. The AG version has niinak : ‘(But) Nanak, she is a worthless woman.'
***Farid Shaloks 54, AG p. 1380. Cf. note 244. This second version follows the
AG text.
64
THE BdO JANAM-SAKHI
from her issues an unpleasant odour, then will the husband
go near her ? She is unworthy because she pays no heed to
61a her husband, and there is an evil smell because she performs
evil deeds, remains proud, and manifests a concern for
[her own] selfish [interests]. Because of this an evil smell
issues [from her]. If this evil is within her, Sheikhji, then
how can she go to her husband ? Sheikhji, if she were
virtuous then she would be able to go to her husband.”
Sheikh Braham then said :
Shalok 240
What is the password, 250 what the virtue, and what the
precious mantra ?
What are the garments a handmaid should wear 25 ’ in
order to attract [her] Beloved ?
“Nanakji, what is the password by means of which one
gains access to the [divine] Husband ? Tell me this. What
is the virtue by means of which [the woman] secures [her]
Husband ? What is the password ? Tell me the word.”
Baba [Nanak] replied :
Shalok 252
Lowliness is the password, forbearance the virtue, and
the tongue is [the vehicle o ] the precious mantra . 253
Let the handmaid wear these three [as her garments], for
thereby shall she win her Beloved. 1.
61b She who [humbly] serves [her] Beloved wins [her] Beloved;
[But] she who is proud can never find Him, even though
she possess a beauty wondrously fair. 2.
“Sheikhji,” continued Baba [Nanak], “All who are humble
receive their reward. And so this is the password. Some
speak good and some speak evil, some give pain and some
pleasure. To endure [both] with patience is virtuous. To
utter with one’s tongue that which is good, to praise one’s
Lord — this is the precious mantra. If one performs service
of this kind then the Lord is pleased. Abandoning all
Farid Shaloks 126, AG p. 1384.
2511 akhar : letter of the alphabet, syllable.
' ai AG : ‘...I should wear.'
s52 The first couplet of Nanak's reply is Farid Shaloks 127, AG p. 1384, a shalok which
in the AG is attributed to Farid, not to Nanak. The second couplet is not in the
AG. It is repeated on folio 56b.
esapor the recitation of the divine Name.
THE D40 JANAM-SAKHI
65
[other] companions become [the companion] of the Beloved
and take His words to heart.”
“Having settled [one issue], Nanakji, you have opened up
another !” said the Sheikh. “Tell me. does grace follow
service or does service follow grace 1"
Baba [Nar.ak] replied :
She who [humbly] serves [her] Beloved wins [her]
Beloved;
[But] she who is proud can never find Him, even though
she possess a beauty wondrously fair. 204
62a “First is His service, Shcikhji, and if anyone perform it
humbly God will bestow [the virtue of] piety upon him. If.
[however, a man] performs service hut is puffed up with
pride, then even though his service be of a high order the
Lord will not come near him. Fie will be rejected. The
price [of grace], Shcikhji. is service.”
“Praise be to Nanak 1” cried the Sheikh, falling at Baba
[Nanak’s] feet. “Praise be to Nanak for he has revealed
the way to God. To me there has been revealed some
[knowledge] of the way to God. Today I live ? 1 have met
a saint of God and having met [such a man] of God no
doubt remains within me. But 1 have a request. It is
presumptuous [of me, but I] must ask one who has met God.
62b It is highly presumptuous, but if you permit then I shall
ask.”
“Shcikhji,” replied Baba [Nanak], “those things arc good
which are uttered in God’s Name. God forbid that we
should speak of other things.” Baba [Nanak] then recited
a shalok.
Shalok 256
Lust loves a comely figure; hunger couples with taste.
Greed is wedded to possessions and drowsiness craves a
bed on which to sleep.
Base anger barks [like a mad dog]; blindly it raises a
futile clamour.
To hold one's peace is good, Nanak, for apart from the
divine Name your mouth [emits] only stale breath.
“Sheikhji, just as lust loves the human body, just as
drowsiness loves cushions, and just as greed loves posses-
s34 Scc note 252.
2t5 PSr Malar 23:1, AG p. 1288.
66
THE B40 JANAM-SAKHt
sions in the same way God’s devotees love the divine name.
The things of God attract them in the same manner
63a that the human body delights lust and food [satisfies]
hunger. Just as drowsiness enjoys a bed, so God's devotees
find pleasure in the things of God. Sheikhji, apart from
the things of God all other speech is as nothing. The evil
which one utters is recorded 26 ’ so why have incriminating
reports recorded against yourself? Utter only that which
will be recorded to your credit. It is better to remain
silent than to speak evil.”
“Nanakji,” said Sheikh Braham, ‘‘1 need a knife. Of
what kind ? Of the kind which, if a man be slain with it,
he will be Aa/a/. 267 If a man [is slain] by tile kind of knife
with which an animal’s [throat] is cut, then lie is ItarUm . 26S
Give me the knife which, when it cuts a man’s [throat] will
render him halal."
63b “Take it, Piiji I” replied Baba [Nanak].
Shalok™
Truth is a knife and all the steel [where of it is made] is
' Truth;
Beyond all understanding is the manner of its making.
Let it be honed on the stone of Truth 260 that its form may
be perfected.
And sheathed in the scabbard of virtue.
If you should be stabbed with this knife, O Sheikh,
There will flow [from you] the blood of avarice.
You will become halal and so be accepted by God.
At the gate [ofHeaven], Nanak [declares, you will behold]
a vision [of God and] merge [in mystical union with
Him].
“Sheikhji blood will be made to flow and in this [blood]
is avarice. As long [as the avarice remains the body] is
polluted, unclean. But when the blood flows out [the body]
become halal."
The Sheikh, [hearing this], was satisfied and yet at the
same time he began to feel anxious. “Whatever we have
asked of God,” he said, “He has granted and we have been
64a blessed.” Then the Sheikh made a request. "Nanakji.
” 6 ln the register of good and evil deeds maintained in the court of God.
!57 Uncontaminared, pure. For halal sec note 94.
* M hardm : the opposite of halal; prohibited, unlawful.
26, Kir Ramkali 19:2, AC p. 956. The shalok is by Guru Amar Das.
U °AC ‘the stone of the divine Word’.
THE B40 JANAM-SAKHI
67
that which I needed I have received. 24 ' But there is another
request which 1 shall make if I have your permission."
“Tell me," replied Baba [Nanak and] the Sheikh uttered
the [following] shalok. 242
Supremely cunning [is mays], beyond deceiving;
No dagger can inflict a wound upon it. [Before it] the
spirit of a covetous man falters. 243
How can a lamp burn without oil ?
“Tell me,” said the Sheikh to Baba [Nanak]. MSyS
cannot be deceived and so no god can deceive it. No one
can deceive mays and no one can destory it. Mays cannot
be cheated— no one can cheat it. A human being cannot
destroy greedy mays. [On the contrary], he carefully
protects it. Tell me, Nanakji. How can a lamp burn
without oil 7 If there is no lamp burning there cannot be
64b light. Without oil how can a lamp burn ?"
[In reply] Baba Nanak recited a shalok. 244
Draw [the oil of wisdom] from the Qur’an and the
Kateb; 244
Fix the fear [of God] as a wick in [the lamp which is
your] body. 244
So shall the lamp burn without oil. 247
Shedding light [before you it will guide you to your]
meeting with the Lord.
"In this manner a lamp burns without oil and so one
meets the Lord.”
"Tell me,” the Sheikh asked [him]. “Tell me, you who
utter the things of God. Is it God who speaks within
you 7 Or are you God 7”
“ al Tbc MiharbSn version adds ‘from you'. Mill JS 1.494.
2S2 Si>i RSgu 33, AC p. 25. The composition is a portion of the first stanza and
refrain of a shabad, not a shalok in the AG sense; and the author is Guru Nanak,
not Farid nor Ibrahim. The janam-sakhis do, however, attribute the second
stanza of the shabad to Nanak (folio 64b) with the result that a single shabad is
constituted a dialogue between two participants. The Puritan janam-sakhis treat
the shabad in the same manner, but represent the interlocutor as Mia Mitha, not
Sheikh Braham. Pur JS, p. 68.
a63 Thc AG version begins this line with the words : ‘As the Lord has ordained...’
2 **Sirl Rdgu 33 (a portion of the second stanza and second refrain), AC p. 25.
2si ln place of ‘the Qur'an and the Kateb' the AG version has polhi puran : the
ancient works, the sacred scriptures, or simply 'the Puranas'. For the Kateb sec
note 223.
264 The AG text has an extra line : 'And ignite it with apprehension of the Truth'.
™~AG : ‘by means of this oil'.
68
THE B40 MNAM-SAKHI
Baba [Nanak] laughed and said, “Sheikhji, you have
obtained the joy [of salvation].”
"Nanakji," said the Sheikh, “come to my heme."
“You have not yet seen your home, Sheikhji,” replied
Baba [Nanak]. “But [fear not, for] you have found
salvation.” 208
“Sing me a t'dr, 200 Nanakji,” begged the Sheikh. “It is
my opinion that without two [persons] a rar cannot be sung,
65a and you say that there is but One [God]. Let us see whom
you associate with Him.” 210
“Mardana," said Baba [Nanak], “play the rabab.” He
then sang a stanza in Asa raga. 21 '
Thou didst create Thyself and Thou didst spread abroad
Thine own Name.
Then Thou didst fashion the universe and abiding therein
Thou dost observe with joy [Thy handiwork].
Thou alone art the beneficent Creator; in Thy pleasure
Thou dost bestow [goodness] and grace.
All things are known to Thee; having given life and body
Thou takest [both] away.
Abiding therein Thou dost observe with joy [Thy handi-
work]. 1.
Baba [Nanak] then sang nine [more] stanzas. The Sheikh
arose and coming [to Nanak] he rendered homage to him.
“Nanakji,” he declared, "nothing separates you from God,
and you have been gracious towards me.”
“Sheikhji,” replied Baba [Nanak], “God will bring your
journey to a successful ending.”
“Give me your word, Nanakji,” begged the Sheikh, and
2GS The Mahima Prakdi Vdratak carries this discussion a little further. Before Baba
Nanak makes his final declaration of salvation the Sheikh presses him to explain
the meaning of ‘home’ (ghary in this context. In reply Nanak recites the shalok
Vir Malar 27:1 (AG pp. 1290-91), a composition which exalts man’s inner ‘home’.
SLTGN (Eng), pp. 71-72.
29! The word vdr is in this context an anachronism, for the vs rs of the Adi Granth
were assembled after the time of Guru Nanak. There are other rar forms, but it
is clear from the quotation which follows that the janam-sakhi compiler has in
mind the Adi Gmnth form.
!:0 The implication is that Nanak will commit shirk, that because he is not a Muslim
he must ipso facto be a polytheist. The stanza which follows is a positive affir-
mation of the unity of God. Although the author of this portion of the discourse
has chosen to set this stanza in the context of the Muslim concept of shirk it
seems clear tmit Guru Nanak had in mind the Hindu triad of Brahma the Creator,
Visnu the Sustaincr, and Siv the Destroyer. All three functions are attributed to
the one God. \
3,l Vdr Asa I, AG p. 463.
THE #-/0 JANAM-SAKHI
69
Baba [Nanak] answered. “It is a promise.”
65b Guru Baba Nanak then left there and passing by Dipal-
pur 272 he proceeded on through Kanganpur, 273 Kasur, 274
Tapa, 278 Goindval, 278 Sultanpur, 277 Vairoval 278 and
Jalalabad. 279 [Eventually] he reached [the village of]
Pathanan di Kiri 280 [where] he made disciples of the
Pathans. 281 Continuing on through Vith.inda 282 and Saidpur
he reached Saroa 283 where he rested. A marriage was being
celebrated in a Pathan house and Pathans were dancing.
The sakhi is finished. Another sakhi follows, a sakhi
concerning the Emperor Babur.
a72 Montgomcry District
a73 A village in Chunia tahsil, Lahore District.
a74 l.ahore District.
a75 Not identified. Kahn Singh mentions a village of this name (MK, p. 43 1), but its
location in Patiala District suggests that the janam-sakhi narrator must have had a
different place in mind. The Purdtan version gives Patti, a village in the southern
pan of Amritsar District. Pur JS, p. 56. The Adi Sdkhis identifies it more
explicitly as Haibatpur Patti. AS, p. 52.
s7fl Tarn Taran tahsil, Amritsar District. The Colebrooke compiler inserts at this
point the sakhi “The salvation of the leprous faqir**. Pur JS, pp. 56-57.
277 Kapurthala District. Sec note 72.
278 Tarn Taran tahsil.
av# Thcrc is a town of this name in Fcrozcporc District. The itinerary which is being
followed by the narrator suggests, however, a village in Amritsar District.
The Purdtan and Miharbdn versions call the village Kirian Pathanan. Pur JS,
p. 57. Mih JS 1.516. The Adi Sdkhis compiler omits the reference. Macauliffc
gives Amritsar District as the location of the village. Macauliffc i. 108. Kirpal
Singh identifies it with Kiri Afghanan in Gurdaspur District. Kirpal Singh, Janam
Sakhi Paranipard (Patiala, 1969), p. 150.
2»iOr *hc made a Pathan disciple'.
282 Not identified. The Purdtan version gives vatala (Hat ala in Gurdaspur District).
283 saidpur vich dc saroe jdl nlkalid. This is a misreading by the B40 copyist. The
Adi Sdkhis analogue has saidpur saloc val Jdi nikale (AS, p. 52), indicating thereby
that Saroa (or Saloa) should be attached to Saidpur. The Miharbdn Janam-sakhi
refers to it as Saidpur Saloi (Mih JS I. 463) and in the Purdtan manuscripts it is
variously called Saidpur Sandcali and Saidpur Sir iuli. (Pur JS, p. 58). All versions
agree that the anecdote which follows was set in Saidpur.
The village or town of Saidpur was situated eight miles south-east of Gujran-
wala, close to the spot now occupied by the town of Eminabad. According to the
Gazetteer of the Gujranwala District, 1893-94 Saidpur was destroyed by Sher Shah
and replaced by a new town called Shergurh. This was in turn destroyed by Akbar
who erected in its place the present town of Eminabad, or Aminabad, one and a
half miles north-east of the ruins. (Loc. cit., p. 173. See also PSQ 11. 13, October
1884, p. 10).
There can be no doubt that the town must have been destroyed prior to the
building of Eminabad by Akbar, but it seems much more likely that the destruc-
tion was -the work of Babur. If in fact Sher Shah did destroy the town his action
will almost certainly have been a repetition of an earlier action by Babur. This is
one point at which a measure of trust can be attached to the janam-sakhi report.
(Contd. on next page)
70
THE B40 JANAM-SAKHI
66a
ILLUSTRATION 16
66b
(THE SACK OF SAIDPUR)***
Proceeding there [to Saidpur Baba Nanakl rested [outside
the town]. Further on a wedding was [being celebrated]
in the house of [some] Pathans, and the Pathans were
dancing . 286 With Baba [Nanak] there were some faqirs
who were very hungry. He remained [for some time] at
that place, but no one paid any heed to him silting [there].
The faqirs were weak with hunger. Baba [Nanak] arose
and taking with him Mardana and the faqirs went [into the
town]. There they asked [for food], but at all the houses
which they visited their request was ignored. Baba [Nanak]
(Contd )
The "Sack of Saidpur” anecdote derives from the Narrative /tradition, the earliest
all janam-sakhi traditions and one which evidently developed within an area very
near Eminabad. Sec above. Introduction p. 25. Its testimony to the Mughal
destruction of Saidpur is supported by a reference in the Bibur~ndm& to an attack
on the town. B&bur-Namd I. 429. Acceptance of the janam-sakhi testimony must,
however, be limited to the Narrative I statement that Babur destroyed Saidpur.
The claim that Nanak was present on the occasion of its destruction must be regar-
ded with scepticism, and the description of a meeting between Nanak and Babur
is patently a janam-sakhi invention. The claim made by the eighteenth-century
Mahlmd Prakdl Viral ak to the effect that Baba Nanak was responsible for resto-
ring and renaming the town must also be dismissed as legend. SLTGN (Eng).
p. 75. Near the present town of Eminabad stands the famous Sikh gurdwara
named Ron Sahib. See note 349. The gurdwara was endowed by Ranjit Singh
during the early nineteenth century. A/A', p. 99.
M4 The text bears the heading : goft bdbur ndl hoi, “Discourse with Babur”. This
heading propci ly belongs to the second pan of this composite sakhi and for the
English translation has been transferred to the beginning of this second anecdote
(folio 65a).
M *The Pathans, strictly speaking the peoples of the North-West Frontier and Afgha-
nistan, were one of the Ashraf or 'nobility' of Muslim India. The Ashraf comprised
the four sections into which Indian Muslims claiming foreign descent were conven-
tionally divided, viz. the Sayyids (descendants of ‘Ali,’ the son-in-law of the
Prophet), the Shaikhs (all other Muslims claiming Arab descent), the Mughals (or
Turks), and the Pathans. Although all four designated immigrant and distinctively
racial groups, Muslim converts in India commonly claimed membership in one or
other of the four sections because of the generally superior social status accorded
the Ashraf within the Indian Muslim community. JafTur ShurreefT, Qanoone-lslam
or the Customs of the Mussulmans of India, trans. G.A. Herklots, 2nd cd. (Madras,
1863), pp. 5-11. M. Mujeeb, The Indian Muslims (London, 1967), pp. 19-20. In
the case of the Pathans the connection with Afghanistan and the Frontier remained
dominant and in the janam-sakhis, as in the works of Nanak, the terms is closely
connectcdNyith the Lodis. Rose defined the term as follows :
The term Pathan is popularly applied to the members of any tribe hailing
from the north-west frontier borderlands of India. A synonym is the well-known
term Rohillu (Rohela. l.e. an inhabitant of the roh or mountainous country).
Another synonym is Afghan... — GTC 111. 205.
THE D40 JANAM-SAKHt
71
became exceedingly wrathful. “Mardana,” he commanded,
•‘play the rabab !” In anger he sang shabad in Tilaiig
raga. 280
I proclaim the tidings which I have received from the
Lord, O beloved. 282
From Kabul he 280 has descended with sin as his marriage-
party and forcibly demanded a dowry, O beloved.
67a Modesty and sacred duty have gone into hiding, and
falsehood struts around as lord, O beloved.
The writ of Qazi and Brahman no longer runs; [in their
place] Satan it is who reads the marriage-ceremony,
O beloved.
In their agony Muslim women read the Qur'an and cry
[for help] to God, O beloved.
And Hindu women, both [high] caste and low, they too
suffer the same violation, O beloved.
It is a wedding-sound of blood which is sung, Nanak, and
blood is the saffron wherewith they are anointed, O
beloved. 1.
Tilahg 2a>
In the city of the dead Nanak praises the Lord, and [to
all] he proclaims this belief :
He who created [the world] in [all] its manifestations sits
alone observing all.
When the fabric of [our] body is torn to shreds then will
Hindustan recall [my] words;
For the Lord is true, [His] justice is true, and true will
be His judgement. 280
2,8 Tllahg 5, AC pp. 722-23.
2s, ic lib. The word lalo, here translated as a vocative plural, is normally interpreted
(in this particular context) as a proper name. This was evidently not the under-
standing of the Puritan, Miharbin, Adi Sikh is, and B40 compilers, nor of their
sources, none of whom makes any reference to a person named Lalo. In the Bili
janam-sakhis however, this shabad has as its setting an anecdote concerning a
carpenter of Saidpur who beers this name. Bala JS, sakhi 19 Sec GNSR,
pp. 86-87: and Gurbachan Singh Talib, Guru Nanak : His Personality and Vision
(Delhi, 1969), p. 95.
“"The reference is obviously to Babur, although he is nowhere named in the shabad.
The shabad is one of the four compositions by Nanak collectively designated the
Bibar-vit i, or “Utterances concerning Babur". GNS R, p. 135. The designation
derives from a reference in the fifth stanza of Asa aft. 11 (AG p. 417).
“•The name of the Raga lias evidently been inserted by mistake. The text which
follows comprises the second of the two stanzas of Tilai/t 5.
!80 ln the AG version this and the previous line arc reversed.
72
THE BdO JANAM-SAKHI
68a
68b
He will come in seventy-eight and go in ninety-nine; and
another disciple of warrior will arise. 29 ’
It is the truth which Nanak utters, the truth which he will
proclaim; for now is the moment of truth I 2.
Now a certain Brahman heard Baba [Nanak] singing
this shabad. [Recognising its import he said to himself],
'•The faqir has uttered this shabad as a curse !" He filled
a basket with fruit, approached Baba [Nanak with his
offering], and said, “Sir, grant that this shabad which you
have uttered as a curse may be retracted.”
“Swami,” replied Baba [Nanak], “what is done cannot
now be undone. The process is under way. But you have
come to me [and so you shall receive mercy]. 292 Twelve
kos from here there is a pool. Take your family and go
there. You must not stay here, for if you do remain here
you will be killed.”
Taking his family the Brahman proceeded [as directed].
Baba [Nanak] also departed. He went out into a wilderness
and waited there. And so it happened that when day
dawned the Emperor Babur 293 arrived. He fell upon Saidpur
destroying the town and the surrounding villages, and
slaughtering everyone both Hindu and Muslim. He looted
and razed every house, and [then] imprisoned everyone [who
had survived]. Such was the destruction wrought by Baba
[Nanak’s] shabad ! The wrath of an Exalted One (mahii-
purukh) had fallen upon the Pathans. God accepts the
prayers of faqirs because faqirs believe in Him. God
hear s the utterances of faqirs and knows all that is in the
hearts of faqirs.
But who is a [true] faqir ? [True faqirs are those] who ask
for nothing, [or] who ask little [for themselves], who are
ever faithful and patient, who have bridled their spirits, 294
who are far-seeing, who know God, and who dwell in mercy
and love. Such a person is a faqir — but there arc others
[who are spurious faqirs]. Even house-holders have need
of [the true faqir]. If anyone adopts the faqir’s dress then
regardless of his caste, whether he be Hindu or Muslim, 295
serve him and take no account of his previous deeds. It is
a case of doing whatever one is able to do. Let [a man]
"•For a np ( te on this cryptic line sec GNSR, p. 137, n. 3.
292 The Puritan version adds so bakhasid hain. Pur JS t p. 59.
293 Mir Kabur Patsah.
28l Thc pahjibhxPStma or five subtle elements (earth, water, air, fire, and ether).
Sabaddrath p. 299, n.*.
2ss Thc Puritan version adds : ‘a thief, an accomplice, or highwayman’. Pur JS, p. 59.
THE 040 JANAM-SAKHI
73
perform whatever service he has the capacity to perform.
Otherwise do not speak ill of a faqir. Keep silent.
On the third day Baba [Nanak] returned to Saidpur and
entered [it]. When he gazed around at the town he observed
that all [its inhabitants] had been killed. “Mardana,” said
Baba [Nanak], “what has happened ?"
"My Lord,” replied Mardana, “that which pleased you
has come to pass."
“Play the rabab, Mardana,” said Baba [Nanak]. Mardana
played [the measure] AsS raga on the rabab and Baba
[Nanak] sang [this] shabad 290 :
69a Asd
Where [now] is the clash of arms, where the stable of
horses, where the war-drum and fife '?
Where are the sword-belts, [where] the chariots, where
the red Uniforms [of the soldiers] ?
Where are the mirrors [and where] the beautiful faces
[which they reflected] ? Here are none of these to be
seen. I •
This world is Thine and Thou art its Master.
Within a brief span 297 Thou dost [both] build up and cast
down, and the wealth which Thou dost distribute to
brothers [causes them to war one with the other].
Refrain
Where are the houses, mansions, and palaces; where are
the splendid hostclries 7
Where are the soft beds and where the bewitching women ?
Here are none of these to be seen. 298
Where is the betal leaf, where its vendors, and where the
occupants of the harems ? Like spectres [all] have
fled. 2.
Because of this wealth many have been made wretched;
because of these riches many have been ruined.
For they did not acquire [their wealth] without sin [and
now that they are] dead it cannot accompany them.
If Thou dost choose to ruin a man, O Creator, first Thou
dost destroy his goodness. 3.
69b Thousands of pirs tried to stop Mir [Babur by means of
magic] when they heard of his invasion.
™Asi Of! 12, AG pp. 417-18.
297 ghart : 24 minutes.
298 In place of the second sentence the AG version adds to the first the words : ‘who,
when one sees them, cause sleep to flee.'
74
THE m MNAM-SAKHI
Resting-places were burnt, rock-like temples [were des-
troyed], princes were hacked into pieces and trampled
in the dust. , ’ S
[In spite of the pirs’ efforts] no Mughal was blinded.
None of the spells had any effect. 4.
Mughals and Pathans fought each other, wielding swords
on the battlefield.
One side took aim and fired guns, the other urged on [its]
elephants.
They whose letters were torn in [God’s] court had to
die. 5.
Hindu, Muslim, Bhatt, and Thakur women [suffered].
Some having their burqas torn from head to toe, others
. being slain.
They whose handsome husbands failed to return home,
how did they pass the night I 6.
Who can explain [all this to us, for] Thou, O Creator, art
the Doer and the Cause of all.
[All pain and joy come at Thy favour; to whom then can
we cry ?] 299
[Thou] the Ordcrer hast instituted the Order 300 [of the
universe and surveying it] Thou art pleased while we,
Nanak, receive what is inscribed [in our destiny]. 7.
70a And so all the Pathans there were slain. The female
prisoners of the Pathans 30 ' were carried off. The rule of
Mir Babur prevailed. Hindustan was seized and joined
to Khurasan. 302
[A DISCOURSE WITH BABUR)
Baba [Nanak] then proceeded to the army encampment
and entered it. Now Mir Babur was a Qalandar. 303 During
the day he performed his royal duties, but at night he cast
the fetters from off his feet, bowed his head, and worshipped
God. When day dawned he would recite the namaz, read
the thirty sections ( sipire ) of the Qur’an, 304 and after this
2n9 This second line of stanza 7 has been omitted in the B40 version.
am hukam.
""‘Presumably slaves.
a " 2 The territory between the Aral Sea and the Hindu Kush, now covered by the
Soviet republics bf Turkmeniya and Uzbekistan, and by the northern frontier of
Afghanistan.
J " 3 A Sufi religious order. Enc Isl It. 676.
,0, Thc complete Qur'an.
i
THE BWJANAM-SAKH1
75
eat bhang. 306 Baba [Nanak] entered the army encampment
and began to sing a shabad. Nearby were the prisoners and
when he looked at them he observed how dreadfully miscr-
70b able they were “Mardana,” he said, “play the rabab.” He
then sang a shabad in [the measure] Tilang raga. 306
What [merit] didst Thou see in Khurasan [that Thou
shouldst spare it and instead] spread terror in Hindu-
stan ? 307
O Creator, [Thou didst this, but] to avoid the blame Thou
didst send the Mughal as [the messenger of] Death.
Receiving such chastisement [the people] cry out [in agony
and yet] no anguish touches [Thee]. 1.
Thou. O Creator, art [the Lord] of all.
If the powerful is stricken 308 the heart does not grieve.
Refrain
But if a mightly lion falls on a [defenceless] flock one
must ask the Master [why he failed to protect it].
The jewel [which is Hindustan] has been shattered; the
vast wealth [which its rulers amassed] cannot accompany
them when Fate [carries them off]. 309
[Thou dost unite and Thou dost divide; thus is Thy glory
manifested.] 3 ' 0 2.
If anyone acquires worldly prestige, parades [his magni-
ficence] and indulges himself, 3 "
He becomes as a worm in the sight of the Master, regard-
less of how much corn he pecks up.
Slaying [the self] while yet alive Nanak obtains [the merit
of] the divine Name. 312 3.
71a When Mir Babur heard this shabad he exclaimed “Friends,
fetch [that] faqir.” [Some] men went and brought Baba
[Nanak] into his presence and Babur said, “Faqir, repeat
what you just sang." When Baba [Nanak] repeated the
30S Cannabis.
303 Asa 39, AG p. 360 (mistakenly labelled TUaftg by the compiler). For a note on
the intention ol this shabad sec GNSR, p. 136, n. 2.
3o7 Thc AG version begins : ‘Thou didst spare Khurasan and spread fear in Hindus-
tan.'
30s Thc AG version adds : ‘by a powerful man.'
309 ln the AG version this line reads : 'The jewel [which is Hindustan] has been shatte-
red by [the Afghan] dogs and none shall remember them when they have gone.'
310 Thc last line of the second stanza has been omitted in the DAO version.
3,, AG : 'If anyone assumes an exalted name and indulges in whatever his mind
desires.'
“■■‘AG : ‘Die [to self] and you shall truly live. Repeat the Name and you shall receive
a portion.'
76
THE D-lO JANAM-SAKH1
shabad the portals of Babur’s [understanding] opened.
“Friends,” he declared, "this is a noble faqir 1”
He then opened his bhang pouch and offered it to Baba
[Nanak], saying, “Have some bhang, Faqir.”
“Mirji,” replied Baba [Nanak], “I have [already] eaten
bhang. I have taken a kind of bhang which induces a
condition of permanent intoxication.”
“Mardana, Baba [Nanak] continued, “play the rabab,”
He then sang a shabad in [the measure] Tilang raga. 3 ' 3
Fear of Thee, [O Lord], is [my] bhang and my mind the
pouch [in which I carry it].
Intoxicated [which this bhang] I have abandoned all
interest in worldly concerns.
71b My hands [raised in supplication] are my [begging-] bowl
and that for which I hunger is a vision of Thee.
At thy door I beg eternally. 1.
Grant that I may blend [in mystical union] with Thy
vision.
At Thy door I beg; grant that for which I ask. Refrain
With saffron, flowers, musk, and gold,
All [vainly adorn] their bodies.
The light diffused by the true worshippers of God ( bliagat )
Like the fragrance of the sandal spreads to all around
it. 2.
No one questions [the origins of] the container [holding]
ghi or silk.
In like manner a bliagat [deserves respect] regardless of
what his caste may be.
They who have humbly submitted to Thy Name, [thereby]
attaining that [mystical] union [with Thee].
At their door Nanak receives the [blessing] which he
seeks. 3.
When Baba [Nanak] recited this shabad Mir Babur was
highly delighted. "Faqir 1” he said, “accompany me.”
Baba [Nanak] replied, “Stay for three days.” Babur [agreed]
saying, “Very well, 1 shall stay." 314
* l3 Tllatig 2. AG p. 721.
3ll The B40 text is .evidently corrupt at this point. The Hsfizibib version reads, in
translation : \
When Baba [Nanak] recited this shabad Mir Babur was highly delighted.
"Faqir !" he said, “accompany me." Baba [Nanak] replied, “Mirji, I shall remain
with you for one day." Babur begged him, “Stay for three days.” Baba [Nanak]
answered, "I shall stay." —PurJS, p. 66n.
The Adi Sakhis version adds : ‘And so Baba [Nanak] stayed for three days.’
/IS, p. 56.
\
THE B40 MNAM-SAKHI
77
I
Baba [Nanak then] looked at the prisoners [again] and
was much grieved [to observe their misery]. “Mardana,”
he said, "play the rabab.” Mardana played the rabab and
Baba [Nanak] sang a shabad in Asd raga. 5 ' 5
Rag Asa
They who had heads of lustrous hair with vermilion
adorning the parting.
Clipped are they with shears, and chains have been
shackled to their necks.” 6
They who dwelt in palaces now, in the presence [of their
conquerors], find no place to rest. I .
Hail [to Thee] O Lord, [all] hail !
Thou, the Primal One, art infinite, manifest in a multi-
tude of forms. Refrain
When they were wed they sat with their radiant bride-
grooms.
And with ivory [bangles] adorning [their arms] were carried
off in palanquins.
[Vessels of] water were waved around their heads; [in their
hands they clasped] glittering fans. 2.
While sitting they received a hundred thousand [coins]
and a hundred thousand they received while standing.
They fed upon nuts and dates, and submitted to [their
bridal-] beds.
[And now] their necks are roped, their necklaces of pearls
scattered. 3.
The wealth and sensual beauty which had intoxicated
them became their enemies.
To the messengers [of Death] the command was given to
strip them of their honour and carry them off.
If it seems good to Thee Thou givest glory and if it
pleases Thee Thou givest punishment. 4.
Had they paused to think in time, then would they have
received the punishment ?
But the rulers paid no heed, passing their time instead in
revelry;
off It, AC p. 417. The Puritan janam-sakhis introduce this shabad in the
context of a brief period of forced labour which Baba Nanak and Mardana are
said to have undergone while prisoners. Pur JS, p. 62.
: ‘their throats have been choked with dust.’
78
THE B40 JANAM-SAKHf
And now that Babur’s authority has been established
everyone starves. 3 ’ 7 * 5.
One has been deprived of his time [of prayer] 3 ' 8 and the
other of his worship. 3 ’ 8
Hindu women can no longer bathe, apply their lilak, or
plaster their cooking-square. 320
They who neglected the remembrance of Ram now have no
opportunity to call [even] upon Khuda. 32 ’ 6. ‘
If anyone [surviving the battle] should return to his home
another, mocking him. 322 will ask after his comfort.
And for another [Fate] decrees that he should sit and
wail in anguish.
That which He wills comes to pass; [before Him], Nanak, =
what is there a man can do ? 7.
Having uttered this shabad Baba [Nanak] passed into a
73a(l) trance, fell [to the ground], and lay [there]. Babur came j
and, standing over him, asked, “What has happened to the
faqir ?”
“Sir, the faqir is in agony,” answered the people “Seeing
the wrath of God he has fallen into a trance.”
“Pray to God that the faqir may arise, friends," comman-
ded Babur.
Baba [Nanak] then sat up, and as he did so there blazed
forth a radiance as if a thousand suns had risen. Babur
made salaam to him and cried, “Have mercy I”
“Mirji,” replied Baba [Nanak], “if you desire mercy then
release the prisoners.”
“May I make one request ?” asked Babur.
“Speak,” answered Baba [Nanak].
“Promise me one thing and I shal 1 release [them].”
“Make your request,” Baba [Nanak] said to him.
73b (1) “This I ask,” said Babur, “that my kingdom may endure
from generation to generation."
“Your kingdom will endure for a time,” replied Baba
[Nanak].
Having clothed the prisoners Babur released them and
Baba [Nanak] rejoiced. He look leave of Babur [and went
311 AG : ‘the princes starve’. The reference is evidently to the Lodhi rulers. GNSR,
p. 136.
318 Thc Muslim.
818 The Hindi),
320 Thc rcfcrcncais to their inability to fulfil the requirements of ritual purity.
32l Thcy ncglccted-thcir one essential religious duty as Hindus and now, even if they
should choose to follow the Muslim way of their conquerors, they arc given no
opportunity to do so.
322 AG ; ‘meeting him’-
THE B40 JANAM-SAKHI
79
on his way]. Crossing the Ravi and Chenab [rivers] 323 he
made his way through the Punjab inspecting jungles in
search of a suitable place to stay [for a time]. Travelling
on [he reached] a spot beside a river, 324 [and there he stayed].
Crowds 325 of people flocked there. All who heard [that
he was there] came [for darsan). “A [true] faqir of God
has been bom,” they declared. “His name is Nanak and
he is absorbed 325 in his God.” Many people gathered
[there and] became disciples. All who came were delighted-
Whenever Baba [Nanak] composed a shalok it was circulated
73a(2) around. He composed shaloks and faqirs [who were with
him] sang [devotional] songs. 327 [One such shalok was the
following :]
The false, O Nanak, are overthrown, and only the true
endure. 328
In Nanak’s house [the truth concerning] the one divine
Name was expounded. His praises resounded and enormous
crowds came [to him]. Hindus, Muslims, yogis, sanyasis. 329
brahamacharis, 330 ascetics and master ascetics Digambars 331
323 Saidpur. the place which Baba Nanak has just left, is actually between the two
rivers.
324 The HafizabUd MS adds 'near Talvandi’. Pur JS, p. 73. The Adi Sakhis version
names the river as the Ravi. /IS, p. 57. The Miharbdn Janam-sdkhi is even more
specific.
Then when Guru Baba Nanak saw the area around Pakho it seemed to him a
desirable place to settle... And so the Guru settled on the banks of the Ravi.
—MihJSl. 516.
Pakho (also called Pakho da Randhava, Pakho di Randhavi, and Pakhoke) is on
the left bank of the Ravi, six miles upstream from the present town of Dehra
Baba Nanak. Sec note 339.
* 25 gaugd : tumult, commotion, uproar.
2 -*ratd bond : to be immersed in, steeped in, dyed with, imbued with. The sentence
could be paraphrased : “His being is absorbed in the being of God.”
327 A J/r. The Hdfizdbdb version has kdnid, reed or wind instruments. Pur JS, p. 73.
The Adi Sakhis text, which also has kdae, adds that the faqirs would ‘whirl round’
( phlrdde hain). AS, p. 58.
32s Pa> Rdrnkali ( M a full a 3) 13:2, AG p. 953 (last line only).
32 *Slrictly those who have achieved sanyas, total renunciation of all wordly ties, but
as Ibbctson has pointed out its usage may be more restricted and more specific.
The word Sanyasi really means nothing more than the ascetic stage through
which every Brahman should properly pass. But as commonly used it corresponds
among the followers of Siva with Bairagi among the followers of Vishnu, and is as
indefinite in its meaning. It is indeed specially applied to the Tridandi Ramaniyas,
a Vaisnava sect; but it is also used to include all Saiva classes of ascetics except
perhaps the Jogi. In the Panjab the word is commonly used to denote the followers
of Shankar Acharj, and would include the Gosains.
— D. Ibbetson, Panjab Castes (Lahore, 1916), p. 227.
330 Thosc who observe brahamachdrya (celibacy). In a strict sense the word is applied
to those who arc at the first diram or ‘stage’ of life. In the janam-sakhis, however,
it is used in a loose sense to designate anyone who practises celibacy.
33, Jains of the Digambar (‘space*clad\ i.c. naked) sect.
i
THE B40 JANAM-SAKHI
and Vaisnavas, celibates and householders , 332 bairagis , 333
khans , 334 gentry, officials, landowners, proprietors of
estates — everyone who came was captivated and all extolled
[his greatness.]
The sakhi is finished. Another sakhi follows : A disco-
urse held with a karori.
ILLUSTRATION 17
A PROUD KARORI HUMBLED : THE FOUNDING OF
KARTAPUR 335
Now a certain karori 336 resided near'the village where
Baba [Nanak] was living. [One day] he asked, “Who is this
fellow whose name everyone mentions ? Not only has he
corrupted the Hindus but even the Muslims have abandoned
a3i uddsf, a celibate ascetic, is contrasted with grahastf, the ‘householder’ or married
man. For the Udasi sect of Sikh ascetics see note 408.
333 Strictly those who have attained bairdg ( vairdg ), freedom from worldly desires,
but like sanydsi used in a more restricted sense.
Bairogi, or as it is more correctly spelled Vairagi, signifies anyone devoid of
passion. But the word is usually applied in the Panjab to a regular order of
Vaisnava devotees, said to have been founded by Sri Anand, the 12th disciple of
Ramanand...Thcy arc for the most part collected in monasteries and arc
exceedingly respectable class of faqirs, but many of the wandering mendicants
also call themselves Bairagis. Their distinctive mark is a string of brown crinkled
beads. — lbbctson, op. cit., p. 227.
Cf. B40 folio 81a, where plainly the term is not intended to designate a particular
sect. The title Bairagi is also used by the Kanphat order claiming descent from
Raja Bhartrhari of Uijain. G.W. Briggs, Gorakhndth and the Kanphata Yogis
(Calcutta, 1938j, p. 65.
334 *Mastcr\ a title designating a Muslim notable, normally of Mughal or Pathan
descent.
335 This anecdote, which the B40 compiler has taken from his QI source, has several
features in common with an anecdote concerning Sheikh Sharaf al-Din Ahmad b.
Yahya of Manor related in the Manaqlb al-asfiyyd * of Sheikh Shu’ayb. Simon
Digby, unpub. paper “Encounters with Jogis in Indian Sufi Hagiography", Uni-
versity of London School of Oriental and African Studies, 27th January, 1970.
836 During the nineteenth year of his reign Akbar instituted a radical change in the
imperial system of revenue collection. The empire was divided into districts, each
of which was expected to yield a karor of tankas. (1 karor, or crore— 10 million).
Each district was placed under a collector who came to be known as a karori.
The experiment was a failure, but even after it had been terminated the •dmll or
‘ dmalguzdr responsible for a pargana or group of parganas continued to be known
as a karori. During the seventeenth century his status declined still further to
that of a subordinate collector under an amin faujddr. Irfan Habib, The Agrarian
System of Mughal India (London, 1963), pp. 275-77. B. N. Goswamy and J. S.
Grewal, The Mughals and the Jogis of Jakhbar( Simla, 1967), p. 68, n. 13. Janam-
sakhi references to karoris arc, of course, anachronisms. The singular form used
in the janam-sakhis is karorid.
73b(2)
74a
THE B-IO JANAM-SAKHI
81
their faith. What kind of faith do these Muslims have that
they put their trust in a Hindu ! Come, let us bind him
and bring him here ”
Having made up this mind [to do this] the karori set off.
“I shall go and bring that Hindu back bound,” [lie
declared]. When he mounted his horse, however, it shivered
under him and refused to move that day. Next day he
nuunted [again], but as he proceeded on his way he was
struck blind. He stopped, unable to see a thing.
74b The people [who observed his plight] said, “Sir, we are
afraid and can say nothing, save that Nanak is a great pir.
You should show reverence to him.” The karori began
to praise Nanak and the people who were [standing] nearby
also began to bow in the direction of Baba [Nanak's
residence]. “Nanak is a great man,” declared the karori.
He remounted but immediately tumbled olT the horse,
unable to see anything. "Diwanji 337 ?” protested the people,
“you are forgetting ! You are proceeding on horseback.
Nanak is a gieat pir. [Only] if you go on foot will you
receive blessing."
The karori p o-eeded on foot and at the place where
Baba [Nanak’s] abode 338 came into view he stood and did
homage. When he drew near he fell at Baba [Nanak’s] feet.
75a Baba [Nanak] was filled with joy. For three days
Baba [Nanak] detained him and showed much favour
[towards him. Before leaving] the karori made a request.
“Babaji, if you grant permission I shall build a village 339
in your name and shall call it Kartarpur. Whatever produce
"’Lit. chief minister, finance minister, or minister of state. Here it is used as a
title of respect for a government official of high rank.
S3S Lit. ‘court’.
,3a chak: a Mughal administrative term which in its strict sense designates an area of
land bestowed upon an individual or institution by a madad-i ma'ash grant. H.H.
Wilson, A Glossary of Judicial and Revenue Terms (London, 1855), p. 97. Irfan
Habib, op. cit., p. 301. B. N. Ooswamy and J. S Grcwal, op. cit., p. 88, n. 9.
Whereas the noun chak implies a donation of land, the verb (btnavd, from
banaund, ‘to construct’) suggests that the karori was erecting a village in which
Baba Nanak might reside, without necessarily bequeathing it to him as a gift. If
for karori we read simply ‘administrator’ or ‘wealthy disciple’ cither would be
possible (provided that the gift was made from private property). An outright gift
appears to be unlikely in the case of Kartarpur, but may perhaps apply to the
Bcdi estates on the opposite side of the river. The land held by the Bedi descen-
dants of Nanak is on the left bank of the Ravi, whereas the village of Kartarpur
is on the right bank. (The estate is thus in India; the village in Pakistan.) This
left-bank land may have been donated to Nanak by a wealthy disciple ; it may
have been given to him by his father-in-law (Mula Chona, his wife's father, is said
(Contd. on next page)
82 THE B40 JANAM-SAKHI
is grown will be contributed to the dharamsala .” 340 The
karori then took leave. 34 '
Later Kalu heard that Nanak had built a village and
settled down. Taking his family with him Kalu came [to
the village] and all were filled with joy. Labour, oblation,
and worship [constituted the three-fold pattern which] was
practised [in Kartarpur]. Baba [Nanak's] scat 342 was set
apart under a pippli tree . 343 A long time passed [during
which] a large group of disciples 344 gathered [around
him]. Wherever he resided Mardana also stayed.
The sakhi is finished. Another sakhi follows : Babaji
commenced a course of austerities.
75b ILLUSTRATION 18
76a [BABA NANAK’S AUSTERITIES)
Baba [Nanak] commenced a course of austerities . 348 He
(Contd )
to have originally come from Pakho, the village within the Bedi property on the
left bank) ; or it may have been bestowed upon his Bedi descendants by a later
land-owner or by an eighteenth-century Sikh chief. The grant, however made,
was confirmed by the British. In the revenue records Pakho is used as an alterna-
tive name for Dchra Baba Nanak. 1 owe this information and the suggestions
noted above to Professor J.S. Grcwal. For Pakho see note 324.
,,0 Jharam-sdld. dbarm-ldld : ’house of dharma. The janam-sakhis, in common with
other early Sikh literature, use the term dharam-sdld to designate a room or build-
ing used for worship, congregational assembly, discourse ( kathd ), the singing of
devotional songs Ikirtan), or any other religious purpose. Subsequently it was
superseded by the word gurududri (’the door of the Guru’, spelt ’gurdwara' in its
anglicized form) and restricted instead to the hospice which is normally attached
to a gurdwara. Both terms arc used in the wider sense by Bhai Gurdas. (BG I. 27,
III. 8, IX. 14 for the former ; and for the latter XXVIII. 7 and Kabbi i 544.) It is,
however, obvious that his strong preference is for dharam-sdld and its supersession
must accordingly have taken place during the course of the seventeenth and eigh-
teenth centuries. The change in terminology may perhaps be linked with the
practice of installing a copy of the sacred scripture (the Guru Granth Sahib) in the
building used for religious assembly. For examples of the usage of tlharam-sdld
by Guru Arjan and Bhai Gurdas sec Kahn Singh Nabha (cd.), Gurumat Mirtavd,
vol. 2 (Amritsar, 1962), pp. 604-6.
3ll Thc Hdfiidbdd version of the sakhi terminates at this point. M.A. Macaulifie (cd.),
Janam Sakhi Babe Nanak Ji ki (Rawalpindi, 1855), p. 186.
3,, maHJI : a small string bed upon which the user sits cross-legged. The word com-
monly indicates a seat of authority and in this instance obviously designates a
scat of spiritual authority.
3,3 Thc pippli fins a smaller leaf than the more famous plpal ( Ficus rellglosa). In a
later context Tlaba Nanak’s tree is said to have been a plpal (folio 221a).
1,4 sangai , congregation.
* li tap Uapas, tapusyd): lit. ’heat’; self-mortification; an ascetic discipline, or a
devotional discipline associated with a pattern of austerities. Sec M. Eliadc, Yoga :
Immortality and Freedom (London, 1958), pp. 106-11.
THE m JANAM-SAKHl
8J
heaped up two mounds, two kos apart, 340 [and so] provided
[himself with] two markers. At one end [of the line bet-
ween his two markers] he began to repeat 347 [the name of
God]. Continuing to recite [in this manner] he proceeded
to the other end [where] he prostrated himself and then
returned to the end from which he had begun. This disci-
pline he repeated every day for a number of years, llis
[daily] food consisted of an ak pod 343 and a handful of sand.
For several years he ate only this food and so performed
the course of austerities. 349
Then there came the word of God : “Nanak, your
austerities have earned my approval. [And now] this is [my]
command to you, that you should take a guru. Without
a guru all effort is in vain.
The saklii is finished. Another sakhi follows : A visit to
the pilgrimage-centres ( nratli ).
[BABA NANAK'S VISIT TO THE PILGRIMAGE-CENTRES]
76b Baba [Nanak] ji set off [to visit] the pilgrimage-centres 350
When he received the command to take a guru he reflected.
“Godly men 38 ’ of great piety congregate at centres of
pilgrimage. Perhaps I shall there find one such sadhu
whom I can take as [my] guru.”
And so Baba [Nanak] ji set off for the pilgrimage-centres
3 *°AUhough the kos varies in length from one to two miles, it has generally been
computed in the Punjab as the equivalent of one and a half miles. This would
mean that the janam-sakhi compiler probably had in mind a total distance of three
miles
3,, jap parhna : to repeat continuously a sacred word, mantra, or prayer. The refe-
rence in this instance may perhaps be to a recitation of Guru Nanak’s own compo-
sition the JapJi Sahib, but in the context of an ascetic discipline such as the
narrator purports to describe the repetition of a word or mantra seems more
appropriate.
3l3 ak, or ark : the shrub Calalropls glgantea which grows profusely in sandy areas
of the Punjab, Its seeds are poisonous.
34, This tradition concerning a period of austerities lias in more recent times come to
be associated with the locality now marked by Gurdwara Rori Sahib, near Emina-
bad in Gujranwala District. MK, pp. 99, 787. The name of the gurdwara derives
from Bhai Gurdas's single-line version of the tradition :
ret ak Shir kart roran kt par kart vtchhai
The Guru's food was sand and the pad of the ak, and his bed he spread on
stones. — BG I. 24.
The Miharban Janam-sakhi claims that the austerities were performed 'in the
cast country'. Mth JS I. 111.
M tlrarh : lit. a ford in a river ; a place of pilgrimage, normally located on a
river-bank.
3il atit : strictly ascetics or rcnunciants, but commonly used as synonym for sadhu or
bhagat.
84 THE m JANAM-SAKH!
First he visited the Ganga. 382 Many people had come to
the Ganga to bathe. Baba [Nanak] ji also went [there] and
sitting down [beside the river] he looked [around]. “Perhaps
1 shall see someone who is near to God,” [he thought].
Many people had come to bathe. Baba [Nanak] also went
[there] and sat [beside the river]. He observed that tens of
thousands of people were bathing. Having taken their dip they
offered water to their forefathers, although [in reality] none
[of their fore fathers] was [thereby] cleansed. Baba [Nanak]
ji possessed divine knowledge, [whereas] the people had
[only] a mundane understanding. They believed that purity
comes from bathing, and so they bathed. According to Baba
77a [Nanak’s] understanding, however it had no [inner] effect.
Baba [Nanak] ji also entered [the water] to bathe. The
people were worshipping with their faces towards the direc-
tion of the rising [sun], but Baba [Nanak] began to bathe
facing the direction of the setting [s un]. Other people were
casting water towards the [rising] sun. Baba [Nanak] began
to throw water in the direction of the [sun’s] setting.
[Observing this the surprised] people asked him, “Are you
a Hindu, Friend, or a Muslim ?" 383
“I am a Hindu,” answered Baba [Nanak].
“But if you are a Hindu,” they protested, “to whom arc
you casting water from here 7”
“To whom arc you casting water ?” countered Baba
[Nanak].
“We are casting water to our forefathers," they replied.
“Where are your forefathers ?” asked Baba [Nanak].
"Our forefathers are in heaven,” 354 they answered.
“How far is heaven from here ?” Baba [Nanak] persisted.
“Heaven is forty-nine and a half crores 355 from here,”
77b they replied. “The location of the land of departed souls is
there, and that is where we are throwing water.”
“Will it get there 7” asked Baba [Nanak], and they
answered, “It will get [there].
When they said this Baba [Nanak] ji cast a little water
31: l.alcr tradition has assumed that the actual location must have been Hardwar.
The text, however, makes no mention of it. Cf also AS, p. 23 ; and Mih JS i
1. 116. '
as3 Thc direction of the setting sun is also the direction of Mecca and accordingly of
the qibla, ,
a54 dev lok : the realm of the gods', paradise.
s “The unit of measurement is not given in the 040 text, nor in the Adi Sdkhis and
MiharbSn analogues MS, p. 24. Mill JS 1.118), but it was probably intended to be
a yojan. One yojan (or jo]an is the equivalent of four Kos, which means that in
Punjab usage it would probably have measured six or seven miles. One crore
= 10 . 000 , 000 .
!
i
THE m JANAM-SAKHI
85
forward and then began to toss large quantities of it.
‘•To whom are you throwing water ?” they asked. “And
so much water !"
'•At home I have a field,” 388 replied Guru Baba [Nanak],
“and the unripe crop [standing in it] is withering. Iam
watering that field. Rain is falling in torrents, but the
rainwater will not stay on the field. And so 1 am watering
that field.”
“But Master," 387 they protested, “how can the water reach
your field ? Whatever are you doing throwing water in this
manner ?"
79a “My friends,” said Baba [Nanak] ji, “If water will not
reach my field [from here] then how can it reach your
forefathers ? Your forefathers are away up in heaven !
How can the water get there 7”
When Bafa [Nanak] said this they exclaimed, “Brothers,
this is no ordinary person. 388 This is one of exalted under-
standing ( mahn-purukli ). 389 “All began to pay homage [to
him] and having emerged from the water they began to
repeat [the Gayatri], 380 “Alas ! Alas I" said Baba [Nanak],
“These Hindus are going to hell.” 38 '
“Sir,” they expostulated, “is [a person] who takes a holy
bath to be consigned to hell 7”
“If he takes the holy Name then how can he go to hell 7"
asked Baba [Nanak, and] they replied, “Sir, in what manner
should we take the holy Name 7”
79b “How do you take [it] 7” repeated Baba [Nanak and then
to one he said], “If in your imagination you have gone to
Kabul to sell oil how can you contemplate the divine
Name 7” 383 To another he said, “In spirit you were
S88 The Miharbin version reads : ‘My home is near Lahore and there is a field (there].’
Mih JS I. 118.
ai, < lay lie savdrla : One who magnifies the greatness of the god.
3is kainind : mean, low-born person.
3i ‘malia-purakh : a person of exalted insight ; one possessing divine wisdom.
800 Whercas the B4U and Adi Sikhis texts do not indicate what was repeated (uha lage
simorani karani, AS p. 24.), the Miharbin version claims that the people who
emerged from the water recited the Gayatri. Mih JS I. 1 IS. Although this certainly
represents a later addition to the tradition it docs make sense in the light of Baba
Nanak's subsequent remarks.
3<n The B40 text has ik hindu narak jade hain, lit. ‘One Hindu arc going to hell’. The
numeral Ik should evidently read ih, which may be translated 'these'. The Adi
Sikhis has neither ik nor ih, and the Miharbin version makes no reference at all
to Hindu. AS, p. 24. Mih JS l. 118.
s82 Baba Nanak, having read the minds of various pilgrims, is revealing the thoughts
which they were actually thinking while sanctimoniously taking their holy bath.
The woid translated here as ‘divine Name' is a pun. nau labia can mean cither
‘to take the divine Name’ or ‘to take a bath’.
86
THE B40 JANAM-SAKHI
sitting at home talking to your wife.” And to another he
said, “You had, [in your imagination], gone off to such and
such a place. The name on which you were meditating was
the name of that place, [not the divine Name].
“What you say [is true] !” they confessed to him, [and to
each other they said], “This is God I We are all astray.
This is our Guru.” All who had worshipped by telling
rosaries threw them away, and fell at his feet. “You are
God !’’ they declared. “Draw us to your feet ! Make us
your disciples."
“I have not yet become a disciple myself,” answered Baba
80a [Nanak, so] whose guru can I be 7”
“We cannot do without you,” they insisted. “Command
us as you please. You are our Guru.” They fell at Guru
Baba [Nanak’s] feet and he blessed them.
In the meantime food had been prepared and they 6aid,
“Arise, sir, and cat.”
‘•I do not take food,” replied Baba [Nanak], but they
pressed [him]. “For the sake of God let food be brought.
Hearing the Name . of God Baba [Nanak] ji stood up.
went, [to the food], and sat down to eat. At the place
where the food was prepared] they had drawn lines to mark
ofT a cooking-square. “The cooking-square is defiled,”
said Guru Baba [Nanak], “so why have you marked out
lines 7”
“Sir, they replied, “we had the food prepared in our
presence. The cooking-square was not defiled.”
80b “It remained undefiled only as long as you did not enter
it,” said Baba [Nanak]. “Low [castes] entered it with
you and so it was defiled.”
“But sir,” they protested, “we could be seen [and it must
have been clear that no one entered with us].”
[In reply] Baba [Nanak] recited a shalok.
Shalok 383
Your evil mind is a Domani, your cruelty a Kasaini, your
malicious tongue a Chuhari, your anger a Chandalari, 304
and all have led you astray.
3n Var Sin Ragu 20 : 1 , AG p. 91 .
36J The female members of four outcastc groups : Dom, Kasai, Chuhara, and
Chandal. The Domani evidently refers to the caste of sweepers and corps-burners
which has Been regarded as the type of all uncleanness. D. Ibbctson, Punjab Castes
(Lahore, 1916), n. 654. pp. 333-34. The Mirasi caste of Muslim genealogists and
musicians, to which Mardana belonged, arc also called Dorns, but the reference
will not be to this group, for it possesses an appreciably higher status than that of
the sweeper Doms. Ibbctson, op. cit„ pp. 234-35. GNSR, p. 209.
THE JWD JANAM-SAKHt
87
Why mark off a cooking-square when the four [outcastes]
already keep you company ?
“When these [companions] entered the cooking-square
it was defiled," explained Baba[Nanak].
“How [then] can purity be preserved ?” they asked, [and
in reply] Baba [Nanak] recited [the remainder of the] shalok.
Shalok 333
Let Truth be your manner [of drawing a cooking-square]
and righteous deeds your lines. Let repeating of the
divine Name be your ritual ablution.
At [God’s] gate, Nanak, the one who will be called
exalted is he who has not taught sinful ways. 304
“Friends," declared Baba [Nanak] ji, “it is by this means
that a cooking-square is purified.” 337
[Hearing this] they at once [abandoned their] repeating
81a [of mantras], cast away [their] garlands, and fell at Baba
[Nanak’s] feet. “Do with us as you choose 1” they cried,
“we have sold ourselves into your hands. Work our salvation
in whatever way you desire.”
[And so) the Guru gathered them to his feet. They gave
away all their possessions — and they had many posses-
sions. Horses, carriages, tents, travel equipment- they
gave away everything and stood [before him] as men devoid
of all worldly attachments [bairagl]. Such was the favour
shown to them by Baba [Nanak] ji that they became intoxi-
cated with the divine Name of God. These were the first
disciples (sikh) taken by Baba [Nanak]. Having given them
his blessing he went on his way singing an astapadl in [the
measure] Tilting raga. 333
Rag Tilartg
Wondrous is the Kingdom of Poverty, 339 [the domain] where-
in there are no pretensions [to greatness] !
81b In the heart [of a faqir] there dwells a longing for the Lord
and indifference to all else. Refrain
3#s Far Sir! Ragu 20 :1 (second couplet), AG p. 91.
3,t AG : ‘Nanak, hereafter the one who will be exalted is the one who has not taught
sinful ways.’
* 3, Lit. ‘rendered true’.
sfs This ajtapadl is not in the Adi Granth. It is distinguished by an unusually high
proportion of Persian words and phrases.
w fakar l/aqr) : ascetic mortification ; the vocation of a faqir ,
ss
THE B40 IANAM-SAKHI
In that domain greed and self-conceit are crushed ; perfect
peace reigns eternally.
Four lamps and two hearts are blended ; 370 within all there
abides the divine Presence. I .
The way of Poverty leads to the entrance of that realm,
[to the mansion] wherein the All-Merciful dwells.
Nine realms there are and the highest is Heaven ; therein
stands the Throne of Light. 2.
There [in Heaven] what value can there be in holding sove-
reignty over the two worlds ?
All who have trodden the path tell me that in dying [to self]
while yet alive [in this body] one attains [to that realm
above]. 2.
Happy is the man who reaches the Kingdom of Poverty ;
they who have gone there know.
Violence and bloodshed have no being in that country ; all
walk according to one universal law [of peace]. 4.
The way of Poverty is a flight from all anxiety ; in all [can
be seen the presence of] the Creator Lord.
Entering the Abode of Benevolence [the faqir] meets [his
Lord], there where none else [but the Lord] can be
found. 5.
Both exploitation 371 and greed are drowned in the River
[of Love].
82a [Behold] the wonder of the river's wave [swallowed up] in the
River itself. 372 6-
Thou art the world and Thou art all that exists therein ;
nothing but Thee do I see.
[Men may call mel strange, foolish, insane, [but] I have
seen the Invisible. 2.
In the House of Allah 1 go to meet the True One ; how can
I praise any other there ?
Nanak declares, I have met the True Guru ! [Before Him]
I bow and humble myself. 8.1.
[And so] Baba [Nanak] visited [that] pilgrimage-centre.
Baba [Nanak] ji then moved on to other centres of pilgri-
mage. He visited the Ganga, the Gomti, the Godavari,
s,0 The two eyes and the heart of the faqir merge with the eyes and heart of God.
m !ahu, ‘blood,’, the symbol of exploitation and oppression, as opposed to milk, the
symbol of benevolence. The two symbols, are used in the later janam-sakhi story
of Lalo and Bhago. CNSR, p. 86.
3,2 The mystical union of the faqir’s soul with God.
Gaya, Prayag, 373 Banaras, Ayodhya, Dvaraka, Jagannath
[Puri in] Orissa— all of the sixty-eight pilgrimage-centres.
He gained the merit of [visiting] them all, and he bathed at
all of them. He saw every area [associated with a centre of
pilgrimage], but he neither saw nor met a perfected guru
[absorbed] in meditation. Baba [Nanak] ji then proceeded
to a region beside the sea.
The sakhi is finished. Another sakhi follows : Baba [Nanak]
ji visited the land ruled by women.
ILLUSTRATION 19
K3a [THE COUNTRY RULED BY WOMEN) '
Baba [Nanak] ji came to a land beside the sea where no
man was to be found. Women rule [there and throughout]
the country, in all villages, women receive the earnings,
not the men. 374
“Babaji, let us see this country,” suggested Mardana.
“This is a land of women," replied [Baba Nanak]. “It
would be unwise to proceed on into this country.”
“Now that we have come [so far] let us see it,” persisted
Mardana. “Who [else] comes so far ?”
“Go then if you so desire,” said Guru [Nanak], “and
having seen it return [here].”
Mardana took his rabab so that he might beg and pro-
ceeding straight to a town he entered it. When the women
[there] observed him all of them slowly closed in upon him.
83b No man was to be found there. “Come inside,” they said,
but Mardana replied, “Madam, I cannot enter.”
[When] they perceived that he would not go in [volunt-
arily] they pushed him in and tied his hands with thread.
78 AUahabad.
S74 The “Country Ruled by Women” is clearly the strl-del, or trid-deJ of Puranic and
Tantric legend. GNSR, p. 112. This janam-sakhi narrative evidently derives from
the Nath legend concerning the captivity of Machhcndranath (Minanath, Matsycd-
rnnath) and his transmutation into a sheep by the women who ruled in the country
of Kadati. Mardana is, in like manner, turned i nto a sheep and is rescued by Baba
Nanak just as Machhcndranath was rescued by Gorakhnath. Shashibhusan
Dasgupta, Ooscure Religious Culls (Calcutta, 1962), pp. 201-2, 244, 368n, 3S2n.
Kadali is normally identified with Kamarupa (ibid, p. 378n) and both the Puraian
and Bala versions accept this identification. Pur JS, pp. 33-34. lid a JS, p. 102.
GNSR. p. 1 10. The Q2 version, followed here by B40 (also by the Adi Sakhis ),
gives no name to the country and sets it, mysteriously, “beside the sea". AS.
p. 26. The Gyan-ratandvali, probably influenced by the Haklkai Rah Mukdm
Rije iivandhh ki, locates the story in the south, immediately prior to Baba
Nanak’s crossing to Ceylon. GR, pp. 227-30. Bhai Gurdas and the Miharbin
tradition omit the legend altogether.
90
THE B40 JANAM-SAKHI
Their thread was [enchanted by means of] a potent spell and
through the [magic] power of the thread they could do
whatever they wished [with him]. When they tied his hands
with the thread he changed into a ram. They threw his rabab
inside and having turned him into a ram they tethered him
[in the courtyard].
[Meanwhile] Baba [Nanak] ji was scanning the road, but
Mardana did not return. “God be blessed I" said Guru
Baba [Nanak]. “He used to pluck the strings [of his rabab]
and meditate on the divine Name of God. Wherever has he
gone ? He had another man [with him] and he has not
returned either.” 376
Guru Baba |Nanak] arose and went to the town. As he
84a proceeded [into the town he came to the place] where
Mardana had been ensnared and there entered the court-
yard. Seeing him [enter] the women all came to him.
“You have my man. Return him [to me],” commanded
Baba [Nanak]. “He is not here,” they replied.
When Mardana, who had been turned into a ram, obser-
ved Baba [Nanak] he began to scratch the ground [with his
hoof]. He was unable to speak, [for when he tried to do so
he only] bleated. Baba [Nanak] saw that it was Mardana
and motioned to him to be patient, [although] he could not
help being amused at the same time.
Baba [Nanak] then said to the women, “If you would do a
good deed restore my man.”
“Sir," they replied, “where is this man ? Come in. Take
food and drink. Where [else] would you go now ?”
As soon as they had said this Baba [Nanak’s] hands were
84b instantly tied by the [ magic] thread. But Baba [Nanak] ji
is a perfected one. What can overcome him I When their
thread was tied [on him] nothing happened. They called
others skilled [in sorcery, but] those who came [also] failed.
The following note appears in different and cruder hand at the foot
of folio 84b, in a space which was presumably left by the scribe for an
illustration. The test of the sakhi continues on folio 85a.
Bhai Sangu 370 had this volume written 377 by Dasvandhi’s son, servant
37S No due is offered concerning the identity of this companion. The Adi Sikhia
analogue includes the same reference, which means that it must have been recorded
in Q2
37 “Bhai Sangu is again mentioned in the colophon as the person responsible for the
writing of the jartam-sakhi (presumably in the role of commissioning patron). The
later reference gives his name as Sangu Mai (f. 231a). The title bhai, 'Brother', is
accorded to Sikhs of recognised piety and learning.
t,, likhmSi : ‘caused to be written' (i.c. commissioned) ; or ‘dictated’. Because most
of the manuscript has been copied from documentary sources the latter meaning
can be dismissed.
THE B40 JANAM-SAKHI
91
of the sangat. 378 It was written by Daia. the son of Khatri in
obedience to the sangat's wishes. The illustrations were executed by
Alam Chand, Raj, servant of the sangat.
85a “Restore my man, "said Baba [Nanak],
They began to whisper to each other. “This must be some
great warrior, someone of mighty power upon whom our
mantras have no effect.”
Baba [Nanak] repeated, “If you would do a good deed
then restore my man.”
“Find your man, wherever he may be, and take him,”
they replied.
“But you are not giving [him to me].” said Baba [Nanak]
“Take him I” they answered.
Baba [Nanak] ji released Mardana from the [enchanted]
thread and lie stood [before them], a man again.
“This is no man 1“ cried [the women, referring to Baba
Nanak]. “This is a god ! He, over whom our mantras were
ineffectual, must be God !”
All the women came and fell at [Baba Nanak’s] feet and
from their hearts they made [this] request ; “Sir, we have
S5b suffered much from the absence of men. Free us, sir.
from this suffering."
Baba [Nanak] ji, being one who understands inner thou-
ghts and motives, heard their petition and blessed them.
They found peace and began to sing the praises of God.
The sakhi is finished. Another sakhi follows : A dis
course held with Siddhs.
ILLUSTRATION 20
86a BABA [NANAK] JI’S DISCOURSE WITH SIDDHS
[ON MOUNT SUMERU] 378
Baba [Nanak] ji climbed Mount Sumeru 380 and [there]
a,8 Thc colophon indieales that the copyist's name was Daya Ram Abrol (f. 230b).
See Introduction, p. 20. His designation “servant" ( tahalid ) assumes the sense
of sevadar , steward. •
’’•This sakhi is examined in EST and GNSR, pp. 1 19-22.
““Mount Sumeru or, more commonly. Mount Meru is the lengendary mountain said
to be situated in the centre of the caith. According to the cosmology of the
Purinas the earth was flat and from its central point there arose this mountain.
Seven continents tdripa) lay in concentric circles around it. The inmost of the
seven, which was attached to Mount Meru and which included Bharatavarsa
(India), was named Jambudvipa. The summit of Mount Meru was believed to
reach to the heavens, and the sun and planets revolved around it. The Himalayas
were said to be its foothills. A.L. Basham, The Wonder that was India (London,
1954), pp. 320, 488-89. GNSR p. 120. For the understanding of the seven dripas
current during the janam-sakhi period sec A' In HI. 28-29. See also note 639.
9 :
THE B40 JANAM-SAKHI
before [him], Siddhs were seated. Sri Gorakhnath, Raja
Bharathari, Isarnath, Charapatnath, Raja Gopichand 381 —
all were sitting [there]. Baba [Nanak] ji ascended to that
place. It was a place where men could not go, [but] Baba
[Nanak] climbed up there.
When Baba [Nanak] ascended [the mountain and appeared
before the Siddhs] Gorakhnath asked, “who is this person
who has managed to reach this place ? Who is he ?”
“This is Nanak Bedi,” replied a disciple . 382 “He is a
bhagat who lives by the Beas 383 river which flows past
Sultanpur. It is Nanak’ 1 .
“These are Siddhs,” commented Baba [Nanak], “but he
** 1 Thc five interlocutors arc five celebrated Nath masters, named by Nanak himself in
a series of shalok recorded in Vdr Rdtnkali (AG, pp. 952-53). Gorakhnath,
Gopinath. and Charapatnath appear in the first of the lists of the nine Naths given
by G.W. Briggs, Gorakhndth and the Kdnphata Yogis (Calcutta, 1938), p. 136.
Isar is a name of Siva, the Adinath or ‘Primal Master’ of the Nath sect. Bharathari.
or Bhunrhari, is said to have been a disciple of Gorakhnath and to have founded
the Bairag sub-sect of the Kanphat order. According to tradition he was a king
of Ujjain who abdicated his throne to become a yogi. Ibid, p. 65. Raja
Bharathari should not be confused with the celebrated Sanskrit poet Bhartrhari.
Of the names listed here Gorakhnath at least must be accepted as an historical
figure, but practically all that is related concerning him must be regarded as legend.
His period is uncertain, but appears to have been between the ninth and twelfth
century A. D. See G. W. Briggs, op cit., pp. 179-83, 228-50 ; M. Eliadc, Yoga :
Immortality and Freedom (London, 1958), pp. 228-29, 301 fT : Rangcy Raghava,
Gorakhndth aur unkd yug (Delhi, 1963), pp. 29, 43. The fact that Gorakhnath is
given such prominence in the janam-sakhis must reflect a corresponding prominence
in the popular imagination and legends of early seventeenth-century Punjab. The
figures named in this discourse arc stiictly speaking, Nath masters, not Siddhs.
In all the janam-sakhis, however, as in medieval Indian usage generally, the Nath
tradition is confused with the earlier Siddh tradition of Mahayana Budhism from
which it derives. For the manners in which this discourse evolved out of the names
of these figures see GNSR , pp. 11-12. 121, 152.
w ch<tld : one of the other Siddhs (all of whom arc regarded as disciples of
Gorakhnath).
* M Although the word vldh normally means ‘marriage’ it seem clear from the B40
compiler's rudimentary punctuation that it should be attached to the following
word (nodi, ‘stream’ or ‘river’) and that accordingly it should be read as the name
of a stream or river. The reference may be to the Vein Strcan which flows past
the outskirts of Sultanpur, but the Beas River (which is only a short distance from
Sultanpur) scents more likely. In a different context the Adi Sakhis compiler uses
vldh when referring unmistakably to the Beas. /IS. p. 57. There is, however, a
possibility that the B40 compiler or his source may have misplaced the punctuation
and that vldh should instead be attached to the preceding word, bhagat. If this
were to beihe case its literal meaning would have to be accepted and the trans-
lation would read : ‘He is a married bhagat. He lives by the stream which flows
past Sultanpur, The later Mlharbdn version, accepting this interpretation, reads
vldh ka bhagat and makes no reference to aiy river, nor to Sultanpur. Mih JS
I. 385. The Adi Sakhis , following the same Q2 source as B40, agrees with the B40
interpretation. /IS p. 37.
THE mo JANAM-SAKHI
93
who is a Siddh ought not to have spoken in this manner."
"Son, it is not your place to question him," said Gorakh
S6b [nath to the disciple and] then to Baba [Nanak] he said,
“From where have you come, child ?”
"I haw come from [the land of] hope [and] anxiety,”'" 4
answered Guru Baba [Nanak].
“In what manner did you live in [the land of] hope [and]
anxiety 7" asked Gorakhnath.
“I lived in [the land of] hope [and] anxiety as a waterfowl
lives on water," replied Guru Baba [Nanak].
“What is happening in the world 7" enquired
Gorakhnath, whereupon Guru Baba [Nanak] recited a
shalok.
Shalok 388
There is a famine of Truth, falsehood prevails, and in the
darkness of Kaliyug men have become ghouls.
They who sowed the seed [of Truth ] reaped glory, but how
can it germinate now [that it is split in twain like] dal ? 388
[Only] if it is whole and the season clement will it germinate.
If raw cloth is not treated, Nanak, how can it absorb dye 7
So let [my] body be boiled in the fear [of God] in order that
it may be treated with the humility [which prepares it for
the dye].
87a And Nanak, if it be dyed in devotion [to God] all falsehood
is purged away. 1.
387 The Kaliyug is a knife, kings arc butchers, dharma has
taken wings and flown.
The dark night 388 of falsehood has fallen and the moon of
Truth is invisible. Where [O where] has it fled 7
Groping [for the path] I have lost my reason ; in the dark-
ness no way can be found.
[Entangled in the] suffering of haumai 388 I cry out [in
anguish]. How, ask Nanak, can one find salvation 7 2.
390 Idlc men 331 commit sin and then [seek to] earn merit ; and
andcsS, i he world of ordinary mortals.
Ay\ 1 1 : 1, AC p. 468.
3,8 Split lentil.
M 'VSr Majh 16 : I, AG p. I4J.
3 **amaioj : the first night of the first lunar quarter, at which time the moon is
invisible as a result of the conjunction of the sun and the moon ; the night of the
new moon.
3s»sclf ; sclf-cenlredncss. GNSK, pp. 181-84.
* ,8 F<fr Ramkdtt 11 : 1, AG p. 951.
38l /tC : ‘Givers of charity*.
94
THE B40 JANAM-SAKHf
[false] gurus visit the houses of their disciples to give
instruction.
Women love men for their money, caring nothing for their
origins or for their fate.
None pays heed to the Sastras or to the Veda ; the worship
they offer is to themselves alone.
The Turks 392 din their laws into the ears and hearts [of the
people], but they oppress the people and slander each
other.
[The Hindus] prepare their cooking-square [and imagine
that thereby] they render themselves pure. Did anyone
ever observe a Hindu preserve [true] purity in this
manner 7
A man becomes a qazi and sits in his court ; he tells his
rosary and calls upon God.
[But] he takes a bribe and subverts justice ; and if challen-
ged reads and expounds [a passage from the Shari'at] 393
The yogi and the married man, ascetics with matted hair or
with ash-smeared bodies — each of these disciples will weep
in turn.
87b For they have missed [the path of true] yoga and their
efforts are wasted. To what end do they cast ashes upon
their heads 7
This, Nanak, is the measure of the Kaliyug that each person
commends himself and each regards [only] himself as
wise. 3.
“Sri Gorakhnathji,” continued Baba [Nanak], “such is
the strife 394 which has come [into the world]. You know
all things and you give utterance to them. Whom do you
[need to] ask 7 You are [yourself] the one who explains.”
Sri Gorakhnath reflected deeply [and then] commanded
Raja Bharathari : "Impart the revelation 395 to Nanak. If
such a person were to become a follower of my Yoga its
glory would be magnified.”
In accordance with Sri Gorakhnath's command Raja
Bharathari addressed Baba Nanak : “Nanak, [mighty men]
such as Isarnath, Bharathari, Gopichand, Charapatnath.
88a and Machhcndranath have attained the [exalted] ranks of
the Siddhs. Join [the ranks] too. You will not be [as great]
3M Thc Lodi Afghan rulers.
,93 In the Adi Granth version the two couplets concerning the corrupt qazi precede the
couplet which refers to the oppressive Turks.
»>*kall. It may be rendered : “Such is the Kaliyug..."
335 wpadej ke darsau.
THE B40 JANAM-SAKHT
95
» guru as Sri Gorakhnath [but], Nanak," Bharathari conti-
nued.” you will receive the initiation 394 from the hands of
Sri Gorakhnath [himself].
Baba Nanakji replied : “One attains yoga 397 in accor-
dance with [the quality of one's] service, meditation,
devotion, and continuance. Describe to me the method
whereby you reached the condition of yoga.”
Now Isarnath was a great disciple of Sri Gorakhnath.
and [this same) Sri Isarnath was a householder (grahasl l). 398
He expounded the way by means of which a householder
can attain yoga.
Shalok 3 **
The true householder is he who restrains his passions; 100
Who seeks [from God the capacity] to repeat [the divine
Name], perform austerities, and impose upon himself
a rigorous] discipline ;
Who makes charity the outward expression 40 ’ [of his
faith].
88b Such a householder is as [pure as] Ganga water. [God],
declares Isar, is constituted by Truth,
And this Supreme Reality 407 possesses neither visible sign
nor manifest form. 1.
Now Sri Gorakhnath was an ascetic (arailhilt). He
expounds the Way of Asceticism :
Shalok 403
The true ascetic is he who burns his Self,
Who seeks and feeds upon the searing fire [of purification]
He who begs [this prize] in the [inner] city of the heart,
39 * dorian .
39, Thc word yoga is here used in the strict sense of ‘union’ (i.c. union with God).
***griliasli, non-celibate. In the shalok which follows girahi is used instead of
grihasti.
,t9 I 'or Ramkali (Mahald 3) 12 : 2. AC p. 952.
*°°nigTihu : the shaloks said to have been uttered by Gorakhnath’s companions are
built upon a series of puns. The verb nigrlhu karna is a pun on girahi (house-
holder) ; avatlhsii is followed by dhapai ; pakhandi by pakhdle, &c. The beliefs
which find expression in them arc directly contrary to the doctrines of Nath yogis
of the kind who, in the janam-sakhis, arc purported to have uttered them. The
massage which they communicate embodies one of Guru Nanak’s characteristic
reinterpretations of Nath doctrine and terminology. GSSR pp. 157-58.
<ol sanra, ‘body’.
m! iar, ‘essence’.
M *Var Ramkali (Mahald i) 12 : 3, AG p. 952.
96
THE B40 JANAM-SAKHf
He is the true ascetic who ascends to the abode of Siva.
[God], declares Gorakh, is constituted by Truth,
And this Supreme Reality possesses neither visible sign
nor manifest form. 2.
This was what Sri Gorakhnath said— that whoever [follows
this] path and becomes an ascetic will attain to this yoga.
Now Charapatnath was a follower of the Way of Dissi-
mulation (pdkhandi).* 0 * Charapatnath spoke [as follows] :
Shalok 406
The true pakhandl is he who cleanses his body [of
impurity];
Who manifests God [in] an everlasting fire [of purifica-
tion]; 408
Who withholds the emission of semen, even while asleep 407
Such a pakhandl neither grows old nor dies.
89a [God], declares Charapat, is constituted by Truth,
And this Supreme Reality possesses neither visible sign
nor manifest form. 3.
"If anyone should follow this way — the Way of Dissi-
mulation — he will attain to yoga,” declared Charapatnath.
Next Raja Gopichand spoke. Raja Gopichand was a
celibate (ud3si). i0B
10 ‘pakhandi or pl/andi : lit. hypocrisy, heresy, blasphemy.
,M Vdr Rdmkaii {Mahata 3) 12 : 5, AG p. 952.
t0B AG : - [in the light of his] body's [purifying] fire.’
40T In contradistinction to yogis of the ‘left-handed' tantric sects for whom promis-
cuous sexual intercourse could be an approved method of attaining salvation. This
and the preceding line also appear in a shabad attributed to Kabir ( Bhairau 11, AG
p. 1160). In the Kabir-granthavalt the shabad (path) is no. 30.
a " s uddsi : lit. one who is dejected, withdrawn. In modern Sikh usage the term
designates an order of ascetics who reverence the Adi Clranth and who claim as
their founder Siri Chand, the son of Guru Nanak. The reference which Nanak
makes to an udSsi in the shalok which follows indicates that the word was applied
to ascetics during his lifetime, and the context in which he uses it could perhaps
imply a distinctive order of Nath or Nath-influenced yogis. On the other hand,
however, no such title appears in the lists of Kanphat order. It seems more
likely that Nanak was merely referring to a specific feature of Nath practice,
namely celibacy. This at least seems to be the meaning to the word by the B40
compiler. Elsewhere in the B40 janam-sakhi uddsi is bracketted with grahasii
(householder) in a manner which indicates that it is to be read as the opposite of
grahasii. Sec folios 73a(2) and 106a (second reference). The modern Udasis
certainly represent a continuation of Nath ideals within the Sikh panth (or associ-
ated with it) and it is fitting that they should have received a name which
expressed this affiliation. The word adds: is also used by the janam-sakhis with
developed chronologies to designate the journeys of Baba Nanak, possibly because
these travels were understood as a form of withdrawal from worldly activity. Sec
also note 41.
THE B40 JANAM-SAKHI
97
♦
Shalok 409
The true udasi is he who upholds renunciation;
Who in all places recognises the dwelling-place of the
Immaculate One;
Who comprehends the excellence of the realm of the
Void . 410
409 k'dr RdmkaK ( Sf ahold 3) 12 : 4, A G p. 952.
4lo sunu mortal ySunyd%asthd) : the ‘state of void* ; the condition of ineffable tran-
quillity which according to Nath doctrine constitutes the blissful climax of the
hatha-yoga discipline. It denotes the same condition as the more common term
sahaj- (Sec The term sunl Sanya , 'void’) passed from Vajrayana Buddhist doctrin
into Nath usage, and thence into Sant and Sikh terminology where (like all such
Nalh-dcrivcd terms) its meaning is transformed. Sahaj and sunl both retain the
notion of a bliss beyond describing, but it is a condition which consummates the
devotional discipline of ndm simaran. not the physiological technique of hatha-
yoga.
In Nath usage svnya also serves to designates the point within the human
body where the condition is actually realised. According to the physiological
theories of hatha-yoga a channel known as sufumnd, or sukhmand, runs through
the spinal cord. Along the sufumnd arc located six, or eight, chakra (discs,
'lotuses') and at its base, behind the genitals, is the kurdallni, a latent power
symbolized by the figure of a sleeping serpent. By means of Prdndydm (the techni-
que of breath-control) the kunjalini is awakened, and ascending the sufumnd it
pierces each chakra in turn, thereby releasing progressively effectual stores of
psychic energy. At the climax of the ascent it pierces the sahasradal, the 'lotus
of a thousand petals’ said to be located at the top of the cranium. The sahasra-
dal is also known as the Sdnya chakra, for it is the piercing of this last 'lotus’
which finally induces the condition of supreme bliss (Sdnya, or sahaj).
In place of the B40 reference to the sunu mandat the Adi Granth version of
this particular line makes use of an allied Nath concept.
chand su raj ki pde gar.dhl
Who efTects the junction of moon and sun.
-AG, p. 952.
The 'moon' of hatha-yoga doctrine represents the creative principle and is said to
be located immediately below the sahasradal. The ‘sun’, in contradistinction,
represents the destructive principle and is located in the area of the navel. With-
in the ‘moon’ is stored nectar (amrlt, or mahd-ras), the distilled essence of
immortality, which is normally permitted to escape downwards through the 'curved
duct’ (Sank hint, or badk ndl) and so be consumed by the 'sun*. At the mouth of
the 'curved duct’ is the dasam dudr, the ‘tenth door’, which when closed will
prevent the escape of amrlt. A vital feature of the hatha-yoga technique must
accordingly be the ability to seal the dasam dudr. This is achieved in a number of
ways, the most important being khecharl-mudrd whereby the tongue is turned
backwards in order to block the dasam dudr. The amrit preserved in this manner
can then be 'drunk* by the yogin.
The objective is a perfect balance of creation and destruction, in order that
the amrlt may be used to rejuvenate the whole body. In Nath terminology this
balance is represented as the junction of moon and sun. Thus is Death vanqui-
shed and the bliss of the Stlnydvasthd enjoyed to all eternity. Sec Ch. Vaudeville,
KahSr Granthdvali (Doha) (Pondichcry, 1957), p. xx. Shashibhusan Dasgupta,
Obscure Religious Cults (Calcutta, 1962), chaps. I, IV, IX passim.
9S
THE B40 JANAM-SAKHI
Such an udasi [endures as a tower] with walls which will
not crumble.
[God], declares Gopichand, is constituted by Truth,
And this Supreme Reality possesses neither visible sign
nor manifest form. 4.
Next [came] Raja Bharathari [who] was a renunciant
( bairagi )*" and he [too] expounds the method whereby he
has attained yoga.
Slialok 4 ' 2
The true bairagi is he who lays hold of God [Braham]; 4 ' 3
Who has erected in the realm of the Void 4 ' 3 the pillar (of
the divine Word];
Who is constantly absorbed in inner contemplation
Such a bairagi is a [living] replica of Truth.
[God], declares Bharathari, is constituted by Truth.
And this Supreme Reality possesses neither visible sign
nor manifest form. 5.
89b “He who [follows] this way and becomes a bairagi will
attain the yoga of bairdg,” declared Raja Bharathari.
Then Sri Guru Baba Nanakji replied :
Shalok 4,8
How can evil be destroyed and an [effective] discipline be
sustained [through the methods of hatha-yoga] ?
Why should one have to continue to eat food after having
had one's ears split ?
What is the [mystic] syllabic which can still the heart ?
It is the one Name, pre-existent and eternal 1
If [to any man] sunshine and shadow are alike,
Then, says Nanak, [he is open to] the Guru's directing.
The disciples [of the Naths] follow the six sects [of the
Nath tradition],
But they [miss both paths and] are neither householders
nor [true] ascetics.
4u Scc note 381.
41 2 far Rdityalt {Mahals 3) 12:6, AG p. 953.
4l3 Lit. ‘Who turns back God [into the man]' instead of turning back the breath as
in standard'hatha-yoga practice.
414 ln place of sun maot/al the Adi Granth version has gagan manual, ‘the realm of the
Sky’, where ‘Sky’ is used in its hatha-yoga sense as a climatic symbol correspond-
ing to ’Void’. AG, p. 953.
" 5 t',ir Rdmkati ( Mahali 3 ) 12:7, AG p. 953.
THE BIO JANAM-SAKHI
99
I
i
L
90a
He who is absorbed in union with the Formless One —
What need has he of begging for alms ?
[God], declares Nanak, is constituted by Truth,
And this Supreme Reality possesses neither visible sign
manifest form. 4 ' 9 6.
When Baba [Nanak] ji had uttered [this shalok] the
Siddhs realised that he was speaking [as one who possessed]
exalted understanding. [They said to themselves], ‘‘Our
[own understanding] is insufficient to comprehend [this of
which] Nanak speaks."
Raja Bharathari said to Baba [Nanak] ji ‘‘Nanak, the
panth of Sri Gorakhnath is a great one. Accept initiation
[into it].”
•‘I have already been initiated,” answered Sri Nanakji.
He then sang a shabad in AsS raga. 4 ’ 7
Rdg .Isa
Let my car-ring 4 ’ 8 be the Guru’s divine Word, clasped to
my heart; and forgiveness the patched robe which I don.
Whatever he docs may I accept as good, and so be swallo-
wed up in the Ocean of blissful union. 4 ' 8 1.
Baba, he who obtains this union is a yogi unto all ages,
for it is into the Eternal One 420 that he has been
gathered.
He has found the Elixir, the divine Name of the Immacu-
late One, and within his heart has joyously fed on the
nectar of divine Wisdom. Refrain
I have taken my place in the City of Siva, 42 ' abandoning
all [external] rites and [doctrinal] disputation.
90b My horn is the divine Word, eternally resounding, ever
giving forth [its celestial] music. 2.
Meditation is my begging-bowl, an illumined mind my
staff, [and recognition of God’s] omnipresence the ashes
[I smear on my body].
4l9 Thc Adi Granth version docs not include the last couplet.
111 Asi 37. AC pp. 359-60. The extensive use of Nath terminology in this shabad
renders it an exceedingly difficult composition to translate.
* u muniirA, or mudri : the large car-ring worn by Kanphat yogis. For the various
accessories worn or carried by Kanphat yogis see G. W. Briggs, op. cit., pp. 6-22,
201-2. In the lines which follow Guru Nanak refers to the patched robe, the horn,
the begging-bowl, the staff, smeared ashes, and the crutch.
,l *sahaJ yog.
,to poramu tat, the ‘Supreme Essence’.
421 1 have concentrated ray vision upon the inner spirit.
100
THE B40 JANAM-SAKH!
The singing of God's praises constitutes my regular
discipline and [for me] the ascetic [way] is the way
directed by the Guru. 3.
The vision of divine Light in all is the crutch [upon which
I lean— a single Presence] though its froms be infinite.
Hear me Bharatbari Yogi 1 Nanak declares : [Salvation
is found in] union with the Supreme Lord, the One. 4.
After Baba [Nanak] ji had recited this shabad the Siddhs
cried, “This is a master bhagat 1 There is nothing [we] can
tell him. He has already attained [mastery].”
When this discourse was over a cup was passed around
by the Siddhs — [a cup] of intoxicating liquor. Raja
Bharathari placed [it] before Baba [Nanak] ji and said,
“Pray drink this.”
“I have [already] taken drink," answered Baba [Nanak] ji.
91a “[But jNanak !" exclaimed Raja Bharathari. “you have
been with us for many days. From what have you drunk ?"
Baba [Nanak] ji answered Raja Bharathari: “Raja, I have
drunk a cup with intoxicating effects which never wear off."
“What liquor is that, with intoxicating effects which
never wear ofT ?” asked Raja Bharathari. “From what is
it made ?” 422
“I shall tell you the source of [this] liquor,” replied Sri
Gurdcv Baba Nanak, and sang a shabad in Asa raga. 423
Asa
Take divine knowledge as your raw sugar, 424 meditation
as the mahud blossom, 426 and worthy deeds the [shreds
of] klkar bark. 426
[Boil these ingredients in] the still of adoration, 427 cool
(the vapour) with love, and in this manner you shall
obtain the Elixir of life. 428 1.
Baba, [spiritual] intoxication of the mind comes from
drinking the nectar of God; 429 [thus is it] flushed with
422 Lit. 'What is poured in it ?’
423 Asa 38, AG p. 360. A shabad attributed to Kabir begins in very similar terms
( Ramkali 2, AG p. 969; Kabir Granthdvali no. 72).
i24 gur : the coarse sugar produced by the first boiling of canc syrup, extensively used
in the preparation of home-brewed liquor in Punjab villages.
AiJ> Bassla laUfolln. The blossom is used for distilling liquor.
420 Acacia arabica The bark is used for distillation.
iZ7 bhdu. AG : bhavanu , 'the body’.
iZH amiu (amrit). AG : rasl amtu.
iz *rdmu. AG : ndmu, 'the Name’.
THE B40 JANAM-SAKHl
101
Truth/ 30
91 b Ever lost in [the ecstasy of] love wherein resounds the
Unstruck Word. 431 Refrain
Upon all who enter His grace the Perfect Lord Himself
bestows the cup of Truth.
What liking can the dealer in amril have for poor wine ? 2.
Accepted [in God’s sight] is he who drinks the amril of
the Guru’s divine utterance;
Heedless of salvation or of Paradise he craves only a
vision of the gate [which leads to Thee], 3.
The true bairagi is he who in raptures of divine praise
casts not his life away with the throw of a dice.
Hear me, Bharathari Yogi I Nanak declares : [True]
intoxication [comes from] draughts of the amrit-
[Name]. 4.
••Adesh l” 443 cried the Siddhs when this shabad had been
sung. “Blessed is Nanak 1" they exclaimed. “All hail
to you ! Blessings upon you, from whom we have received
this shabad 1” And Gorakhnath said, “Nanak. if there is
anything you desire, ask for it."
[Accepting the offer] Sri Satguru Baba Nanak asks [by
singing the following] stanza : 433
92a He cannot be set up [as an idol] for He is uncreated;
He, the Spotless One, is His own cause and origin.
He who serves Him wins honour [in the divine court],
So sing His praises Nanak, [sing of Him] the Treasury
of excellences 1
Sing His praises, hear them, and nurture His love in your
heart,
For so shall misery be wiped away and joy make its
abode within.
The voice of the Guru is the mystic music/ 34 [the wisdom
of] the Veda, the immanent Presence.
The Guru is Siva, the Guru is Gorakh, the Guru is
Brahma, and the Guru is Parvati the Mother.
Even if I were to comprehend [the multitude of His mani-
festations] I could never express them, so far is He
beyond all telling.
But one thing the Guru has revealed :
4,< MG : salwj.
t3i iabad anShad. GNSR, pp. 191-92, 225.
4,!, Hail !' The characteristic salutation of the Kanphat yogis.
m Japji 5, AG p. 2.
ni nad.
102
THE B40 JANAM-SAKHI
That there is one Lord of all creation; let me forget Him
not. I .
“This is what I ask,” said Guru Baba [Nanak].
“You already possess this thing," answered Sri Gorakh-
nath.
Sri Gorakhnath then asked Baba [Nanak] ji : “Babaji,
what is the benefit to be derived from meeting a Siddh — from
meeting one of the exalted understanding (maha-purukh) ?
92b If [the Siddh] so desires then no matter how sinful [that
person] may be he finds salvation. He who cherishes a
throne obtains it, or [if this be his wish] he lives to an
advanced age. This is the benefit to be derived from meet-
ing a Siddh. Accept some of these things from me. Take
what you desire. You have met me," Sri Gorakhnath said
to Baba [Nanak] ji, “So take what you desire.”
“I need nothing,” replied Baba [Nanak. “but one thing)
I do ask you to give.” [He then sang the following]
stanza : 438
Were one to live through the four ages and ten times more;
Were one to be renowned throughout the entire uni-
verse 439 and followed by all;
Were one to possess a name of high repute, lauded over
all the earth—
If, [regardless of all this], a man does not receive the
divine grace none will pay him heed.
He is as the lowliest of worms, spurned even by the sinful.
Upon the base, Nanak, He bestows virtue, and to the vir-
tuous adds yet more.
93a (And such grace is His alone] : who else in like manner
can impart goodness to the sinful ?
“Sri Gorakhnathji,” continued Baba [Nanak] ji, “this
thing I ask; that I may not be forgetful of God, and that
all [desire for] princely authority or length of years may be
trampled underfoot. Give me your blessing that I may not
be forgetful of God and that I may find the perfect guru."
Joining his palms Sri Gorakhnath gave his blessing :
“Yours will be an unending devotion and there will be no
guru to match you in the Kaliyug. And the Guru who is to
come will be born in your house 437 and will be created
by you.”
4u Japji 7, AG p.
1M Lit. ‘in the nine worlds’.
43, This evidently refer* to the appointment of Angad as Nannk’s successor and speci-
fically to the janam-sakhi tradition that the name Angad was chosen because he was
created out of the aAg (limb, or body) of Nanak. Sec note 438.
THE B40 JANAM-SAKHI
103
After Gorakhnath and all the Siddhs had give their bless-
ing Sri Guru Baba Nanakji departed. He returned to
Kartarpur where he remained [for some time]. Now it
occurred to Guru Baba [Nanak] that a Guru should be
brought forth from [his own] body. 438 Laying before [the
93b chosen disciple] an offering of five pice and a coconut he
prostrated himself. 439
The sakhi is finished. A nother sakhi follows : Angadji
makes a pilgrimage.
ILLUSTRATION 21
94a ILLUSTRATION 22
94b [THE MEETING WITH LAHANA] 440
The command of God came to Angad [who] lived in
Harike, [near] Matte di Sarai. 441 [To this man] there came
the command of God. The people of Harike had set off for
4 **ahg. The Puritan ianam-sakhis attnbut: this remark to Gorakhnath. Pur JS , p.
108. The derivation of Angad’s name from the noun afig is not as naive as the
English tra lslation may suggest. It evidently derives from the idiom kisi ke afig
swig honi, 'to be united with someone', where the union refers to a mingling of
personalities. The idnm is used on folio 214a to describe the union of any Sikh
with his Guru.
480 Thc offering of five coins and a coconut signifies the conferring of authority by an
incumbent upon a successor.
4 40 This sakhi is analysed in EST.
44, The village of Matte di Sarai (now known as Nagc di Sarai) is located in the
Nluktsar tahsil of Fcrozeporc District. Harike should not be confused with the
small town on the right bank pf the Satluj, immediately below its confluence with
the Bcas. The Harike to which reference is made in this account is a small village
adjacent to Nage di Sarai. Vir Singh (ed.), Srf Gur Pratap Suraj Granth, vol. 5
(Amritsar, 1962), p. 1362, n. + . The dominant tradition current today concerning
the early years of Lahana (or Lahina) derives from the Nanak Prakai. According
to this later tradition Lahana, having been born and brought up in Matte di Sarai,
subsequently moved to the village of Khadur (Tarn Taran tahsil, Amritsar District)
where he served as pujdri to a community of Durga-worshippers. From Khadur
he made annual visits to a temple of Durga in the Himalayan foothills and on one
of these visits encountered Baba Nanak while passing near Kartarpur. NPr II. 47.
The B40 version disagrees. The pilgrimage was, it claims, made from Harike and
it was only after he had become a Sikh that Lahana, in response to a command
from his Master, transferred his residence to Khadur. This B40 account (derived
from its Q2 source and followed also by the Adi Sakhi s and the Mlharban Janam *
sakhi) is obviously much earlier and is supported by the Khadur-bascd Mahimi
Prakai version. AS, pp. 69, 70. Mih JS II. 66, 68. SLTGN (Eng), pp. 77, 82. The
Puritan janam-sakhis omit both traditions. Instead they briefly record that Lahana
was the Pujari of the Durga-worshippers in Khadur and that one day he was con-
verted to disciplcship after overhearing a Sikh recite one of Baba Nanak's shabads.
(Contd. on next page)
104
THE B40 JANAM-SAKHJ
a shrine 442 of Durga [located] in another place, in order to
make an offering to Durga. 443 Guru Angad’s name was [at
that time] Lahana, and Lahana’s custom 4 '' 4 was to visit [this]
temple of Bhagauti 448 annually.
[In accordance with this same custom] all the people who
lived in Harike had gone to make an offering to Durga. As
they poceeded on their way they drew near to Kartarpur.
"Whose village is this ?” the people asked [and someone]
replied, “This is Kartarpur, [the village] of Nanak Bcdi.
He is renowned as a great bhagat.”
[The pilgrims from Harike] had all heard of him, but
none had seen him, [and so] they asked, “Is it [that same]
Nanak Bedi whom [people] call a bhagat 7”
“That very person,” replied [their informant].
"We have heard of him I “exclaimed the people [of Harike
95a ■ “We have heard that great men of] God come to his house.
Let us have an audience ( darian ) with him.”
“Yes, certainly I" everyone responded, and all who were
in the party turned and went back [to Kartarpur]. They
came and did homage to Baba Nanak. There were other
people at the place to which they had come and from amon-
get them all it was Guru Angad who caught the eye of Baba
[Nanak].
"Who are you, son 7” Baba [Nanak] asked.
“Sir, I am a Khatri,” [Lahana] replied.
“What kind of Khatri 7” enquired Guru Baba [Nanak].
“A Trihan, 448 sir," he answered.
What is your name 7”
“Sir, [it is] Lahana,” he replied.
“Your name is Angad, son,” said the Guru. “You are
wholly mine and you will not be separated from my body
( arig). u 7 You were born from my body.”
(Cont d )
Pur JS, p. 106. The hlahima PrakS i Varatak version is of particular interest in
that it locates Matte di Sarai within the Lakhi Jungle. SLTGN {Eng), p. 77.
This is an interesting observation, for it suggests that the indistinct western boun-
dary of the famous Lakhi Jungle may have extended almost to the Satluj, below
its confluence with the Beas. On the Lakhi Jungle see Niccolao Manucei, Sioria
do Mogor, trans. and cd. by Wm. Irvine (London, 1907), pp. 457-58.
in bavat> : edifice, mansion.
443 Thc Nanak Prakai claims that the pilgrims' destination was Jwalamukhi in Kangra
District. \NPr II. 47 (12).
444 newi : religious observance, covenant.
4«Dcvi, the goddess Durga.
446 Trehan, a Kliairi got.
44, See notes 437, 438.
THE B40 JANAM-SAKHI
105
Hearing this Guru Angad fell at his feet.
95b “How do you feel ?” asked Guru Baba [Nanak, and] Guru
Angad replied, “Sir, I have found peace, for I have seen
you. If you so command I shall take leave of the [other]
people and come [to you].’.’
Guru Angad went and bade farewell to all [the members
of the party from Harike]. “Brother[s], my greetings'* 48 to
everyone." All who were in the party returned [to their pilgri-
mage route, protesting as they left him], “But you are the
leader of the party and the party has followed you. And
now you are staying here ! What it means is that you are
stopping here without making an offering at the shrine of
the Mother [Durga].”
“God has here fulfilled the purpose for which I was going
to the shrine," answered Guru Angad.
“ You may have found fulfilment," said the people, “but
what about us ?"
96a “Go now." answered Guru Angad. “God will grant you
comfort and joy. Your hopes will also, [like mine], be
fulfilled.”
Guru Angad then bade farewell to the party and returned
to Guru Baba [Nanak]. The parly made [their] offering at
the temple and then returning from there those people
came and did homage to [Baba Nanak again]. Baba Nanak
was well content. Having found spiritual peace [the pilgrims]
took their leave.
Guru Angad, [however] remained with Baba [Nanak].
Wherever Baba [Nanak] was, there Guru Angad was also ;
and wherever the Guru was, there [also] was a Sikh. 445
Light had blended in Light 450 [with] tranquillity filled to
overflowing. Guru Baba Nanak made Guru Angad [a Guru]
such as he was himself. The cup [of joy] was filled to
overflowing.
(GURU ANGAD RETURNS TO MATTE D1 SARA1]
After three years Guru Angad took leave of Guru Baba
[Nanak] and returned to Matte di Sarai. In Harike it was
96b already common knowledge that Lahana the Trehan had
4<8, Ram, Ram.'
1J8 Thc intention of this statement is not clear. It may perhaps mean that the Sikh
to whom reference is made was Angad, that wherever Angad was to be found there
one also found, embodied in him, a true disciple.
460 Guru Nanak’s spirit had merged in that of Guru Angad, imparting to the latter the
same divine enlightenment.
106
THE B-IO JANAM-SAKHI
remained with Nanak Bedi. “He did not go to the shrine,”
[said the people. “Instead] he announced, ‘because of
what has happened I have left my home.’ [Now, after
spending three years with Baba Nanak], he has left him.
Guru Angad has taken leave of Baba Nanak and returned to
his home."
When Guru Angad arrived in Matte di Sarai everyone in
Harike took council together and declared, “Our Lahana
has returned. [He has come] from Nanak and into what
glory 401 he has entered ! Let us go and meet him."
And so all the people of Harike gathered together and went
to meet him. Guru Angad arose to receive them and greeted
everyone with an embrace When Takhtmal prostrated him-
self Guru Angad said, “Greet me with an embrace. Brother
Takhtmal, [not with a prostration].” 402
"You have come from an Exalted One," he replied, “and
our only gain comes from humbling ourselves [ before you].
You arc [yourself] an Exalted One."
97a This pleased Guru Angad. To Takhtmal, who has fallen at
his feet, [he said], “Noble man, you will be the greatest, and
by God’s grace there will be no flaw in your performance of
any great work [which you may undertake].”
When Guru Angad spoke thus everyone took his words to
heart. “We too shall find contentment," [they said], “and
so we love everyone.” Guru Angad then sang a shabad in
Su/ii raga. 403
Su/n
They who cherish love in their hearts arc exalted ;
Assuredly they are carried across [the Ocean of Existence].
[Upon them the Lord] bestows the blessing of joy, scatter-
ing their woes afar. 404 I .
To those in whose destiny it is so inscribed there comes
the. Guru,
And to them He reveals the divine Name of Truth, 400
cofcrring immortality.
iil loti light. ,
‘“According to the Nanak Frakii Takhtmal was a resident not of Harike but of
Khadur whcrVhc was the chaudhari . NPr 11. -IS (51). A IK, p. 427. Macaulilfe
ii. 7-8.
‘“The shabad is by Guru Nanak. Suhi 5, AC p. 729.
*“ln the Adi Granth version the second and third lines of the stanza arc reversed.
‘“AC : ‘of God’.
THE I WO JANAM-SAKHI
107
By His leading they walk [the path of life and] wander not
[elsewhere] to beg. 2.
Why should he who dwells in the divine Presence submit to
another ?
No gatekeeper will question him [as he enters in at] the gate
[to the divine court].
He upon whom there rests the Master's grace finds sal-
vation in the [Guru's] utterance. 3.
97b He alone both sends us forth and summons us back.*' 0
He casts down and raises up ; He [alone] knows the manner
whereby all things arc created.
Upon the one who received His grace, O Nannk, there is
bestowed the blessing of the divine Name 1 4.
[GURU ANGAD MOVES TO KHADUR : HIS CLOTHES RUINED)
When Guru Angad look leave of him Guru Baba [Nanak]
had said, “Son Angad, leave that place. Come and live
near me.” In accordance with this instruction Guru Angad
came and settled in Khadur. 467 After he had reached
Khadur and installed his family there [a summons] arrived
from Guru Baba [Nanak. He proceeded to Kartarpur and]
there [found that] Guru Baba [Nanak] was having rice
threshed. Going [to him] Guru Angad prostrated himself
and Guru [Nanak], with fond affection, took his head in
his hands. As water mingles with water so did Guru Angad’s
[spirit] blend with [that of] Guru Baba Nanak.
When the threshing was completed Guru Baba [Nanak]
98a set out for home. Now Guru Angad was wearing a suit of
line, pure white cloth. “Son Angad,” said Guru Baba
[Nanak], “pick up this bundle of paddy.”
Mud was streaming from the bundle of paddy as [freely
as] water might have poured from it. Four men lifted the
bundle onto Guru Angad’s head [and he carried it back to
the village. Meanwhile], Guru Baba [Nanak] proceeded to
his house and went inside.
[When he reached the village] Guru Angad lowered the
bundle from his head and prostrated himself before Mata
,1,vl Tlic AC version inserts the word mala l : ‘He sends us forth and summons us
back, consulting no one.’
4S, Thc village of Khadur is situated in Tarn Taran tahsil of Amritsar District, a short
distance from the Beas river. It is approximately eighty kilometres from
Kartarpur.
108
THE B40 JANAM-SAKHI
[Choni]. 488 When she looked [at him] Mata [Choni saw]
that his clothes were drenched with mud. “What kind of
custom is this," she [indignantly] asked Baba [Nanak],
“that when a respectable person pay a visit you place on
his head grass dripping with mud 1 Will anyone come to
you [if you do this sort of thing] ?"
“Fogetful one,” Guru Baba Nanak chided her kindly,
98b “this is not a bundle of grass which I laid on Angad’s head 1
And do not regard it as a drenching with mud. It has been
transformed into an affusion 489 of saffron !”
[Hearing this] Guru Angad fell at his feet.
[THE INSTALLATION OF GURU ANGAD)
Sri Guru Nanakji then imparted 480 the fullness of his
light to Guru Angad [and Guru Angad’s] cup was filled to
overflowing. Having done [this Baba Nanak] brought five
pice and a coconut. [These he laid before Guru Angad,
thereby] designating him [his successor as] Guru. Guru
Angad stood before Baba [Nanak] ji with his palms together
and then prostrated himself, [saying], “You alone, O Lord,
know what is right.” Then all members of the sangat
prostrated themselves, [for] the Sikhs realised that [Guru
Nanak] intended to bestow [his] authority upon this Exalted
One. On this occasion Guru [Nanak] sang a shabad in
Sin Rig.*"
Sin Rag
(The Lord] is Himself the delectable object. Himself the
sweetness [within it], and Himself the Beloved One 482 who
savours it.
He is the Mistress, He the couch, and He the Lover [who
shares it with her]. 1 .
99a Steeped in love is my Beloved, 403 immanent in all [creation] I
Refrain
458 Thc wife of Guru Nanak, commonly referred to as Mata Choni, or Mother Choni.
(Chonawasthc Khatri got to which her family belonged.) The text has simply
mala, but the reference must be to Mata Choni. Of the major janam-sakhi tradi-
tions only Bila-x ises her actual name, Sulakhani. GNSR, p. 104.
iia ka!orl : cup, chitice.
,eo iamai : merged, blended.
m Siri Rdgli 25, MG p.23.
482 Thc AG version omits pidrd, 'Beloved One’.
**V/arS. AG : sahibu, ‘Lord’.
THE BVO JANAM-SAKH1
109
He is the fish. He the fisherman. He the water and He
the net ;
He is the bead wherewith the net is weighted ; He too the
rope with which to draw it in. 2.
{Behold] my Beloved, my friends ; [behold] the manifold
pleasures which he enjoys !
Daily He enjoys the mistress [He favours] : how miserable
am I, [separated from Him]. 3.
Thus Nanak pleads [with Thee], Thou who art both the lake
and the swan [thereon].
Thou art the lotus. Thou the lily, and seeing all Thou dost
rejoice. 4.1.
The sakhi is finished. Another sakhi follows : A sakhi
[relating a discourse] with Mula the Khatri.
99b ILLUSTRATION 23
100a (MULA THE KHATRI] 4 * 4
Now Baba Nanak went about dressed as a bairagi and [at
the same time] as a faqir. 400 On one fool [he wore] a
shoe 480 and on the other a wooden sandal. Over the lower
part of his body 487 he wrapped a length of yellow cloth and
over the upper part a length of ochre cloth. On his head
he wore a hat 488 and on his forehead a tilak .* 6 9 He could
be identified as neither Hindu nor Muslim. To Hindus he
441 The story of Mula the Khatri is prefaced with a brief excursus which describes the
pattern of Baba Nanak's life, and defines the nature and method of his mission
(folio lOOa-b). This is of considerable interest in that it refers to the distinctive
features of belief and custom which the B40 compiler evidently shared with much
of the seventeenth- and early cightccnth-cenlury Sikh community. These features
receive particular prominence in the Narrative 11/ tradition, (sec Introduction,
pp. 12-13) and if this brief passige is not directly derived from that trad, lion it must
at least be closely relate! to it. The introduction of the passag: at this particular
point was not the work of the B40 compiler. The fact that it also appears in the
Adi Sakhi s and Miharbin analogues indicates that it was already attached to the
story of Mula the Khatri in the Q2 source. AS, pp. 76-77. Mih fS II 163.
'“'He wore a symbolic combination of the garments and styles of both Hindu and
Muslim ascetics.
488 kafal , koit.
487 ;erf : the body from the waist downwards.
408 op : a hat covering the cars and the back of the head.
488 Thc Hindu sectarian mark on the forehead. The manner of dress here described
may be compared with the four descriptions offered by the Puritan janam-sakhis.
Pur JS, pp. 25, 78, 90, 98. MacaulifTc i. 58, 147, 163, 174. See also Mih JS II.
163.
THE B40 JANAM-SAKHI
IIO
replied in the manner of Hindus and to Muslims in the
Muslim manner. [Throughout] the world he established an
abiding faith in God. If anyone came to him [that person]
went away filled with joy. [Baba Nanak] revealed to the
world a wise and enlightened belief [concerning] the rememb-
rance of God. 470 He established dharamsalas throughout
the world and inculcated [the virtues of remembrance of] the
divine Name, charity, bathing, mercy, and the performance
of one’s appointed duties ( dharma ). [He would say], “Son, if
anyone is my Sikh let him remain firmly rooted in three
things. In what three things ? In the divine Name,
1 00b charity and bathing.” 471 The Name of Nanak was repe-
*“°paramesar kd simran, GNSR , pp. 214-19.
411 ndm ddn isndn, the thrcc-folii assonant formula which, with other such formula.*,
distinguishes the Narrative Hi tradition. Earlier in this same excursus it is used
in an extended form : ndm ddn isndn duld dharam. The three fold form was evi-
dently used by Guru Nanak himself ( Siddh Go ft 36. AG p. 942). and subsequently
by both Guru Arjan (AG, pp. 74, 740) and Bhai Gurdas (BG I : 14, 5 : 13, 1 1 : 3,
29 : 2). The first constituent, ndm, refers to the divine Name and enjoins the
practice of regular meditation on the divine Name ( ndm simaran ) which is so
strongly emphasised in Nanak’s own works. GNSR, pp. 214-19. The second
constituent, ddn, prescribes alms-giving as a necessary part of the Sikh’s religious
duty. (Cf. A'in III. 282-83.) The third, isndn (sndn), means “bathing” but out of
context docs not i idicaic whether the word is to be construed as a ritual injunction
to bathe in a literal sense, or as a comnand to preserve moral purity. The latter
meaning was probably intended by Guru Nanak and Guru Arjan, but the janam-
sakhi contexts make it clear that for the narrators, if not for the entire seventeenth-
century community, the word was generally understood in a literal sense.
Although the B40 compiler usually adheres to the simple three-fold form in
recording his Narrative Hi material he sometimes expands it in the manner indica-
ted above. In addition to ndm ddn isndn da id dharam he also uses rtdm ddn isndn
sach (folios 157b, 162b) and in one place combines both extended forms to give
ndm ddn isndn sach dnid dharam (folio 170a). In another place he significantly
substitutes simaran for ndm, thereby indicating the meaning which should be
attached to ndm ( simaran dan isndn, folio 125b). An interesting variant which
appears in material from a different source is sabad sdkhi dald maid dhan ddn ndm
isndn sach taf tirath (folio 46b). Other such variants also appear in late portions
of the Mlharban tradition. MihJSU. 35, 65, 248, 329, 364, 367, 440 ; also II.
178, 223.
Inevitably the formula receded in importance as the Khalsa code of discipline
rose to ascendancy. It has not, however, disappeared completely. Kahn Singh,
writing during the first quarter of the present century, describes it as ‘the basic
creed of Sikhism* ( Gurumat Mar/antf, vol. 2, p. 636) and elsewhere declares that
'all the creeds of the Sikh religion are inherent in ndm dan isndn as the form of a
tree is inherent in its seed.’ (M K, p. 522.) His definitions of the three constituents
may be paraphrased as follows, ndm : always to remember God and, by repeating
His Name, lo 'fulfil its meaning, ddn : so to equip yourself that you may be inde-
pendent of all to give to others and never to beg. isndn : to maintain purity of
mind, body, clothing, house, and conduct that both body and soul may remain
healthy. Gurumat Martantf, vol. 2, p. 636.
\
THE B40 JANAM-SAKHI
111
tiled 172 throughout the world. “Praise be to Nanak !” cried
[the people]. “Praises upon Baba Nanak I"
“ 473 Son Angad,” said Baba Nanak [one day], “there is a
certain acquaintance of mine, a worldly fellow. When I my-
self followed a worldly way of life 474 this person, Mula the
Khatri, 478 was my friend. If possible I should like to sec
him [again]."
And so Baba Nanak. wearing the dress of faqir and accom-
panied by laiigot baml [sadhusj 470 went and stood at the
threshold of Mula the Khatri's house. Mula's wife was the
first to see Baba Nanak and she recognised him. Having
recognised him she withdrew inside to where Mula was
sitting. "That [man] of God who was your friend — someone
101a has beaten him,” [she said]. "He is in a sorry condition. He
used to come mounted, [but] now he comes [on foot], robbed
and in tatters. He has come to beg something from you.
Stay hidden just now ”
In the meantime Baba [Nanak] had come [through the
courtyard to the house] and was standing at the door.
[Mula] was hiding in the house. “Where is Mula ?" Baba
Nanak asked Mula's wife.
“Sir, he is not in the house," she replied, “lie has gone
to some village or other.”
“[So] he is not in the house." said Baba [Nanak and she
answered, “No.”
•‘Alas worthless 477 merchant 478 !" cried Baba [Nanak].
“I came to visit you and now you have concealed [your-
self].”
Guru Baba [Nanak] then recited a shalok : 479
''-jupial, from japna .
4:5 This anecdote is analysed in EST.
47 ‘The narrator presumably means that whereas Baba Nanak once lived the life of a
householder (grahasthi), he now follows the way of celibacy and asceticism. This
comment, together with the subsequent references to Nanak's dress and to
lattgo’band companions, suggests that the anecdote owes its origin to an ascetic
tradition within the Sikh panih. possibly to Udasi sadhus. Sec note 408.
475 A latter tradition locates Mula the Khatri in Sialkot. MV II. 38 (59). Mula the
Khatri should not be confused with Mula Chona, Nanak's father-in-law.
*~ a lailgni-httnJ : ‘one with a tied loin’, i. e. a celibate ascetic. Babur was evidently
impressed by the prevalence of the labgot when he entered northern India.
Peasants and people of low standing go about naked. They tie on a thing
called lunguta, a decency-clout which hangs two spans below the navel From
the tic of this pendant decency-clout another clout is passed between the thighs and
made fast behind. — Bdbur-nama II. 519.
'"saiyadu ( Sahizbdci ) : ‘son of a king', i. e. one who loafs, one who has no work
to do.
'"kar&r : merchant, trader, shopkeeper.
'"Surplus Shaloks 21, AG p. 1412.
112
THE B40 JANAM-SAKHf
They who fraternise with merchants 480 squander their
affection. 481
Foolish one ! 483 None knows whence Death shall come
(and carry him off).
Having said this he departed.
When baba Nanak had left [the courtyard Mula] the
101b merchant came out [of hiding]. “Has he gone 1" he asked
[his wife, and she] replied, “He has gone."
“Alas, worthless woman 1" he cried. “I shall be held
responsible [for this disrespect]. I am disgraced. 493 Which
way did he go ?” he added, [to which she answered “There
were faqirs with him — some lahgoj-band [sadhus].
He laid out a string-bed and collapsed on it. People
came to see him. “Nanak came here,” [they said], “and
[Mula] did not receive him. [Instead] he hid and now he
is dying. Having insulted an Exalted One he is dying of
shame.’' 484
They carried him to Baba Nanak on the string-bed.
Standing humbly [before him they said], “Sir, he was for-
getful. He has been punished by you so now let him be
forgiven.
“He cannot survive,” answered Guru Baba [Nanak]. He
has been struck down by the power [of God]. But because
at the end he had darllian‘ et he has obtained salvation.
Taking [him] up from the place [where he lay] they carried
[him] to [his] house. The sakhi is finished. Another sakhi
102a follows: [How] Baba [Nanak] ji commenced a course of
austerities. 488
ILLUSTRATION 24
102b [BABA NANAK’S DAILY DISCIPLINE] 487
Baba Nanak constructed a platfrom [and on this] he built
,,0 kardr. The meaning intended by Guru Nanak is ‘traders in worldly merchandise’
(as opposed to ‘spiritual merchandise’), money-grubbers, those who devote their
energies to the acquisition of worldly wealth instead of to the service of God.
18, AG : ‘nurture falsehood, [for such friendship must be founded on] falsehood.'
ui mdUd.
49, Madc ligh\of weight.
484 Lit. 'He is under the influence ( kkldl ) of an Exalted One ( mahd-purukh ).'
485 Becausc he beheld Baba Nanak before actually expiring.
isi lapastd ( tapas , lap). See note 345.
"’The next two sakhis continue the Narrative lib (‘‘Ascetic Ideal") material which
began with sakhis 20-21 and which resumed, after an intervening cluster of
THE B-fO JANAM-SAKHI
113
a small cell 488 with a door facing the sun . 449 Having con-
ducted this door Baba Nanak installed [another] door
facing the south, through which a man might enter by stoop-
ing. The place where Baba [Nanak] sat was a platform of
loose stones 490 on which was spread a mat of dry grass. [On
this] Baba [Nanak] sat. A rabab-player would sing kirtan
and the disciples (sahgat) sat nearby. For as long as Baba
[Nanak] remained seated the rabab-player sang kirtan.
The disciples sat nearby, and for as long as the rabab-player
remained seated he continued to sing kirtan. When Baba
[Nanak] was no longer listening 491 the rabab-player would
sing the Aratl Sohild . 492 When he had sung the Arati Sohlld
there would come [from Baba Nanak] the command : “Go
aside, [my] disciples, and sleep.” The Sikhs would then go
to sleep [and there would be so many of them that their
sleeping bodies would occupy space] covering a conside-
rable distance.
Narrative tin anecdotes, with sakhi 25. Although in the English translation each
sakhi has been divided Into only two sub-sakhis, there are in fact ten distinct
elements contained within the two B40 sakhis.
1. Baha Nanak's cell and platform : Baba Nanak and his Sikhs listen to kirtan
(102b).
2. Baba Nanak's discipline of bathing and prostration (103a-b).
3. The communal meal arrangement (103b-104a).
4. Praise of Baba Nanak (104a).
5. The loyal fortitude of Angad (104a-I05a).
6. Baba Nanak's service of praise and adoration (106a).
7. A problem arises as a result of Baba Nanak’s enormous popularity (I06a-b).
8. A discourse with Gorakhnath and Angad concerning the necessity of restrict-
ing one’s company to the spiritually mature (I06b-I08a).
9. Baba Nanak tests his Sikhs in order to eliminate all but the truly loyal
(I08a-109b).
10. Baba Nanak feigns madness (109b-110a).
The Adi Sfikhts compiler, following the same Q2 source, groups all ten elements
within a single composite sakhi. /IS, pp. 78-84.
: niche, cavity, hollow space. The illustration accompanying the sakhi
(folio 102a) depicts a solid structure approximately seven feet high.
4s9 Facing the cast, the direction of the rising sun. Cf. the direction of his prostra-
tions on folio 103a.
490 rord. It is presumably this tradition which Bhai Gurdas incorporates in the line
quoted in note 349.
49l Whcn he wished to go to the river to bathe.
492 A rati is the title commonly attached to Guru Nanak's shabad Dhandsari 4- 1-7 -9
(AG, pp. 13, 663), a hymn which offers a characteristic reinterpretation of the
Hindu arati ceremony. Sohild is similarly the title of another of his slmbadn,
Gauri POrbi Dipaki 4-1-20 (AG, pp. 12, 157), a title which derives from the second
line of the shabad: (Contd. on next page)
114
THE B40 JANAM-SAKHI
103a Then Baba [Nanak] would arise and go to the river. The
others having gone to sleep [only] one, Guru Angad, would
accompany him. [His routine was as follows]. Guru Baba
[Nanak] went and stood in the river. Having left his staff
[on the bank] with his garment 493 upon it, and having
donned his bathing-cloth, 491 he plunged into the river.
Baba [Nanak] then stood in the current. When the sun had
fully risen he emerged. Having done so he tied the bathing-
cloth on his head and put on a dry loin-cloth. 186 Then he
prostrated once towards the sun, bringing his topknot down
to his feet. ,[Next] he prostrated once towards the west,
laying his head on his feet [in a posture so difficult that] he
felt pain in his chest. Then, he prostrated towards the
south [and finally towards the north]. Having performed
all four prostrations lie wound one length of cloth around
103b lower part of his body and another over the upper part.
When he had dressed Angad came and prostrated himself.
“Enough, [my] man," said Baba [Nanak]. “You will receive
blessing.”
Baba [Nanak] then went from thereto a certain place
and sat on stones under a tree. [His] Sikhs, when they
heard this, came and prostrated themselves [before him].
When food was ready the cook came and stood in silence,
and when Baba [Nanak] observed him he asked, “Is the
food ready, [my], man ?”
“It is ready. Lord," replied the cook. Baba [Nanak] then
(Contd )
titu ghari gdvahu sohlld sivarlhu sirajanhdro, The composite term A rati
Sohlld (or, more commonly, Kirtan Sohlld) desigrates a group of fiveshabads
recorded as a part of the introductory portion of the Adi Granth and rcgulary
recited by devout Sikhs immediately before retiring at night. The selection is also
incorporated in the Sikh funeral liturgy. Sikh Rahil Maryaitd (Amritsar, 1961),
pp. 11, 29. In addition to the A rati and the Sohlld the group includes Guru
Nanak's Asd 2-30 {AC, pp. 12-13, 357); Guru Ram Das's Gauri Pdrb( 4-8-22 (AG,
pp. 13, 171); and Guru Arjan's Gauri Pdrbl 4-3-124 (AG, pp. 13, 205). The actual
origin of the group's liturgical function is not known, but it seems clear that the
practice must have been established by, or perhaps during, the time of Guru Arjan.
The prominence accorded the five shabads by their inclusion as a group at the
beginning of the Adi Granth (in addition to inclusion under their respective ragas)
indicates that they roust have been intended to serve some particular liturgical
purpose. Cf. also BG 1:38. If the practice u as established prior to the time of
Guru Arjan the recitation may have included only the first two shabads (the
Sohlld and the Aral!), or it may also have included the Asd shabad. Another B40
reference appears on folio 219a. The title Kirtan Sohlld can be translated 'Hymns
of Praise'. \
ln chadar, the 'length of ochre cloth’ which he is said to have worn. See folio 100a.
,,l angochhd : a towel or piece of cloth worn while bathing.
in kupin ; Sec note 80.
THE B40 JANAM-SAKHI
115
took his seat in the cooking area* 90 and gave the command,
“Eat, [my] sons.’’ He did not [himself] eat anything. He
had only one kind of food. For a whole year he took noth-
ing except a handful of sand and an ak pod. 497 This was
Baba [Nanak’s] food. The Sikhs [on the other hand] used
to cat twice [a day). Whatever food was desired by a
104a Sikh who was not an ascetic 488 that he received.
Many people gathered [there. The name] “Nanak,
Nanak,” was repeated throughout the world. 480 Vast crowds
came and [both] Hindus and Muslims went away [spiritually]
satisfied. “Praise be to Nanak !” everyone repeated. "Praise
be to Nanak !” Whenever Baba [Nanak] went out [to other
places] several thousand Sikhs would gather, [and likewise
when he stayed at home several thousand Sikhs would
assemble.
(THE LOYAL FORTITUDE OF GURU ANGADJ
One day Baba [Nanakl ji was bathing and Angad, who
had already bathed, was sitting nearby. Baba [Nanak]
was standing in the river. It was winter and as a result of
the squalls and the rain which had descended it was exceed-
ingly cold. Guru Angad suffered greatly from the cold
and the rain. The clothes he was wearing were soaked with
104b rain. [Eventually] the cold overcame Guru Angad and
losing consciousness he collapsed.
Having emerged [from the river], donned his clothing, and
performed his prostrations, Baba [Nanak] went [to Angad,
and] reaching him nudged him with his foot. When Baba
[Nanak] nudged him Guru Angad regained consciousness.
He was restored : The chill departed, he became warm,
and sat up.
“Son Angad, what happened to you 7” asked Baba
Nanak.
“Lord,” replied Angad, “you know all things.”
“But tell me what happened to you, son,” said Baba
[Nanak].
Sir, my clothing 500 was soaked with rain and I lost
iw rasoi : ‘food’, or 'a place for cooking food'. In the latter sense it docs not refer
to a building but to an area plastered with mud and dung which may be inside or
outside a building. See note 203.
49, Sce note 348.
,M sansdr( : 'worldly', as opposed to a rcnunciant sanydsi.
409 This is evidently a reference to the practice of repeating a single sacred word or
mantra as a devotional exercise, the word in this instance being the Guru's name.
See note 587.
im kaval ( qaba ) : a long gown.
116
THE B40 JANAM-SAKHI
consciousness. I was aware of nothing that had happened —
I had no knowledge [of it] at all.”
105a “How are you now ?’, asked Baba [Nanak].
“Because of you,” answered [Guru Angad], “I now know
that [my] spirits has been illumined by the light 80 ’ of ten
million suns, and that because of you warmth has been
restored.”
“Well, [my] son, are you comfortable now ?” asked
Baba [Nanak and he] replied, “I am comfortable.”
Baba [Nanak] then said, "This [austerity discipline] which
I perform I do only for [my] Sikhs. I perform this service
in your stead, son, [for] your body cannot endure its
[rigour]. If anyone bears the title of Nanak-panlhi 803 he
will be saved.”
It was after he had begun his ascetic discipline that Babaji
met Gorakh[nath]. The sakhi is finished. Another sakhi
follows.
105b ILLUSTRATION 25
106a [BABA NANAK'S ADORATION)
Baba Nanak would spread a cloth, sit on it, and comm-
ence a service 003 [of adoration]. “Beautiful is Thy Name I”
he would go on repeating. “Beautiful is [Thy] countenance !
Beautiful is the hour [of meeting with Thee.” Thus] he chan-
ted, and danced, and [so] performed his service [of praise
and adoration].
After [he had completed this routine] he would proceed
to the dharamsala [where] he imparted great blessing to
[his] Sikhs. If any Sikh brought anything [as an offering]
he would not t ike it. All mimer of people [came] to
Baba [Nanak]. 004 There were gianis 800 and bairagis, mendi-
im batu : lit. strength, power.
6o -'A follower of Nanak's way', a disciple of Nanak, a Sikh. In practice the term is
generally restricted to Sikhs of the pre-Khalsa period or to those of the later
period who do not tnke the IChalsa vows.
003 jevii. The customary preview announcement at the conclusion of the preceding
sakhi (folio 105a) erroneously refers to Baba Nanak’s activity on this occasion as
an ‘ascetic discipline' ( tapasia ).
00, ln the catalogue of visitors to Baba Nanak some titles arc given in the singular
and othfc^s in the plural. For the English translation plural forms have been used
in all cases,
8 »° glint ( jHani) : the possessor of jaHSn, a learned person. The title of Giani has
traditionally been accorded to Sikhs of recognised literary or scholary status.
Nowadays it is more commonly assumed by those who have passed the Giani
examination (Intermediate Panjabi) of Panjab University, the equivalent of the
Prabhakar examination in Hindi and Munshi Fazil in Urdu.
\
!
!
I
I
i
THE B40 JANAM-SAKHI
117
cants and celibates , 600 Saivites 807 and Vaisnavas, brahma-
charis and yogis, digambars, sanyasis. tapasis , 808 dudhadh-
aris , 809 bhagats , 6 ’ 0 rabab-players , 811 virahis , 812 bhekh-
dharis 513 and hatha-yoga adepts , 814 faqirs, master dervishes
and other Muslim holy men of various kinds , 618 scholars of
Islamic learning , 816 Sufi pirs and prophets , 817 Hindus and
Muslims, householders and renunciants , 618 princes and
paupers , 618 rigorous celibates , 620 hathis and tapasis , 821
** % ba(ragi % uddsf, atif. See notes 332-33, 351, 408.
607 bhagavdn murniid : ‘the God who wears a necklace of skulls',
*° s Scc notes 329-31.
&09 Ascelics who subsist on milk alone.
iU) bhagal (bhakta) : a pious person, one who pra;tises bhagaii ( bhaktl ).
611 A rabab player. For rabab see note 82.
a,2 ‘One who is separated ( virah ) from worldly concerns', an ascetic.
a,3 An ascetic who subsists on begging ( bhikh ).
bl4 sidh sddhak. Sec note 127.
a,a Having listed several varieties of Hindu holy men the narrator turns to their
Muslim counterparts. The title faqir (lit. ‘poor man’) designates in the strict
Sufi sense one who, having renounced all property and all desire, lives a life of
resignation to the will of God. (Enc Isl (New ed.) 11.757.) In popular Punjabi
usage the word retained a specific reference to Sufis but was also applied more
generally to any person who acquired a reputation for renunciant piety. In this
latter sense it is commonly applied by the janam-sakhis to Nanak himself. The
second title in the catalogue of Muslim visitors, darvei, bears the same mendicant
connotation as faqir and is used in precisely the same way, both in its strict Sufi
sense and in papular Punjabi parlance. The association of dervishes with whirling,
barking, See. properly applies only to certain orders of Sufis who have used
dancing as a means of inducing ecstasy and who utter incoherent sounds while in
the condition of frenzy. In this B40 context the adjective kdmal ('perfect' or
•master’) has been prefixed to darvei.
To these two common titles the nariator has added four more which in the
English translation are collectively rendered ‘other Muslim holy men of various
kinds’. These arc : (I ) sabar. (2) gaits ( ghaus ). (3) aul(d (aullyd, the plural of
vali). (4) ambid (antbiya, lit. 'prophets’, the plural of ' nabV ). The first of these
is not entirely clear. As a noun referring to a particular kind of person sabar
normally denotes a savage, and specifically a member of the Bhil tribe. This can
haidly be the meaning intended in this passage. The word is presumably the Arabic
sabr. ‘patience’, designating holy men distinguished by their serenity.
610 The translation 'scholars of Islamic learning’ covers three titles given in the text,
all of them referring to varieties of Muslim scholar. (1) ulatndu (ulamd). (2) fatal
( fdzil ). (3) khojlvddl (khoji, 'seeker', plus bddi, 'speaker* or 'sage').
hX1 pir plkambar, loosely brackctted to cover Muslim holy men of exalted spiritual
status. The title pir % 'elder', strictly denotes the founder or incumbent 'spiritual
director’ ( murshid) of a Sufi order; and pikambar is a corrupt form of paighambar,
'prophet' or 'apostle*.
6iS grahatf {g rah as it or grahasthi ) and uddsi. See note 408.
&l9 rdja rank.
&zo jaii salt.
62l haUii : an exponent of hatha-yoga. tapsi : an ascetic, one who undergoes extreme
austerities ( tapasyd ). See note 345.
Hg THE B40 JANAM-SAKH1
Khatris, Brahmans and Shudras, 022 pandits, bards and poets
106b of renown, men of virtue — all and sundry came I If anyone
came with a wish his wish was fulfilled. Everyone who came
with a desire had it fulfilled. Throughout the world [people
devoutly repeated], “Nanak, Nanak.” All kinds of people
came to sec [him] and went away [satisfied].
[A DISCOURSE WITH GORAKHNATH : BABA NANAK
SEEKS SOLITUDE)
One day Baba [Nanak's] spirit was grieved and to all he
announced, “I have met so many people of this world. Let
me leave them and dwell apart. [Here] there is the tumult
of great numbers. What is there for me to obtain in the
world 7 I shall go apart from the world, in seclusion and
in hiding, and remaining [there I shall] meditate on God.”
[But] wherever Baba [Nanak] went to hide, there several
thousand people would gather. The name of Baba Nanak
was every where blazed abroad. 823 If he stayed at any
place for [even] a short time thousands would flock there
to see him.
Once Baba [Nanak] slipped out while the people were
107a asleep and whom should he see but Sri Gorakh [nath] sitting
alone. No one was with him. With Baba [Nanak] was
Angad, and Baba [Nanak] asked him, “Do you know who
this is, son 7”
“Sir, it appears that you know [who he is],” answered
[Angad cautiously].
“Well answered, [my] son I” said Baba [Nanak], “This
is Sri Gorakhnath. But you wait [here]. This is Gorakh the
Ascetic (avadhut). It would not be right for you to approach
him.”
“Let the boy come, Sri Nanak,” said Gorakhnath. “He
is your companion. Let him come too.”
“Adesh, Sri Gorakh I “said Baba [Nanak]. “Adesh I
Hail to the Primal Immaculate Being I” 624
"Sri Nanak,” replied Sri Guru Gorakh [nath], “you are a
great person, but have you been able to find a com-
panion 7” 02 *
t2 ‘sad vansu. The Adi Slkhts version has sad vats, ‘Shudras and Vaishyas'. AS,
p. 81.
in svarag prlthvl patsl, in heaven, on earth, and in the underworld.
lu idl nirafljan jntrukh kali Ides. See note 432.
5!S Baba Nanak’s question evidently derives from the word sdihe (‘companion’) which
occurs in the shalok attributed to Gorakhnath on folio 107b. The brief discourse
which follows has apparently been developed from this shalok.
THE B40 JANAM-SAKHI
119
"You are the Ouru of the eighty-four aeons (yuga),” 524
[answered Baba Nanak, “and yet] you have found no one.
I am a sinful 827 man. Where can / find [a companion] ?”
107b “I have searched throughout the four ages until exhau-
sted,” admitted Sri Gorakhnath, "but I have found no
companion."
“What service [should] a companion [perform] and what
power should he have 7” asked Baba [Nanak]. Sri Gorakh-
nath replied by reciting a shalok.
No one has a companion like the mart, and there is no
disciple like the Guru.
There is no guru as powerful as the sabad t2B and so
Gorakh wanders alone.
"Nanak,” [he continued], “one [chooses] one’s companions
in accordance with [the impulse of] one’s man. [The man
and its chosen companion] understand each other and so
they are called companions. As is the guru, so is the
desciple [and when he is like his guru] he is called a disciple.
This is the Word of a sadhu, that he who follows the disci-
pline of the divine Word ( sabad ) acquires such [spiritual]
power that he can be called a [spiritual] hero. If he acquires
this [status], Nanak. he can be taken as a companion. If
however, the guru does not know his follower’s [spiritual
status] it would be a mistake to take him as a disciple.
Without this [assurance] it is better to remain alone.”
108a Guru Baba [Nanak] then said to Angad, “Son bid farewell
to Sri Gorakhnath and go. I am coming.”
In accordance with Baba [Nanak’s] command Angad bade
farewell to Sri Gorakhnath. “Peace be with you, child,”
said Sri Gorakhnath. “You will be blessed.” Having paid
his respects (namaskir) and bidden farewell (ides), and
having received a blessing, Angad departed.
Baba [Nanak] then asked [Gorakhnath], “Wherever I
I appear many people come to me. They will not stop
“•There are only four yugas, as the narrator acknowledges on folio 107b. The
correct reading should presumably be yonl, in which case the reference would be to
the eighty-four lakhs of incarnations ( chaurisi lakh yonl) which Hindu tradition
accords each jiva.
t! W me Mari, from mal (excreta) and mulr (urine). The narrator is evidently
looking forward to the shabad which appears on folio 1 10a.
lt> £abad, normally translated in this work as ‘the divine Word’, is here left untrans-
lated as the shalok in which it occurs is attributed to Gorakhnath. This suggests
that.in this context the term should be construed in its Nath sense as the mystical
'sound' which is ‘heard’ at the climax of the hatha-yoga technique. ONSR, p. 191.
For man sec ibid, pp. 178-81.
J 20
THE B40 JANAM-SAKHI
following me. What can be done about this ? How can
they be eluded ?”
“Do one thing," replied Sri Gorakhnath, “and they will
all go away.” [He then suggested a plan whereby Nanak
might escape from his persistent disciples and admirers).
When night fell Baba [Nanak] returned home [and next
morning] he issued ploughs to [his] Sikhs, [saying], “Plough
this land, [my] sons.” And he restricted the preparation of
108b meals, [saying], “Eat [only] once a day.” [When they
heard this] several Sikhs departed, but others remained.
“There are still too many, “said Baba [Nanak, and to
his cook] he added, “Do not give them food even once a
day,' son. Give one sirasiln*™ of barley grain. And my
command [to you all] is that you should hoe the ground.”
When they heard that food had been forbidden more sikhs
took to their heels. Only a few remained. “These [Sikhs]
have accepted death and have remained.” Said Baba
[Nanak], “Hoe the ground and come home, sons.” To the
cook he issued the order : “Prepare the most delicious of
foods 630 for my Sikhs to eat.”
In the meantime instructions have been given that the
ripened crop 63 ’ should be harvested. “Harvest [the crop,
109a my] sons, and stack it on threshing-floors.” In accor-
dance with his command the Sikhs brought the crop to the
threshing-floors. Returning to the Guru and standing
[before him they said], “Master, the crop has been laid on
thb threshing-floors.”
“Come," answered Baba [Nanak], “let us go and see the
threshing-floors.”
The Sikhs accompanied the Guru who, when he reached
the threshing-floors, stood and surveyed them. He was
very pleased. “Well done, my sons ! Your efforts have
been crowned with success. Thanks to your fine efforts the
crop has grown and the threshing-floors are haped with
grain. But sons, there is another thing which I should like
you to do.”
“Lord, we shall do whatever you desire,” they replied.
“We are as nothing.”
“What have 1 to do with such cupidity, sons 1 “said Guru
l23 sirasihi, or sarasM : a jeweller’s unit of weight, variously computed at 2-2 J tolds.
(1 toli— approx. 200 grains troy.)
i30 chhatrt amrit bhojan : the conventional ‘thirty-six delicacies’. They are listed in
Gurbakhsh Singh Kesari, SakkhlS Koi (Ludhiana, 1961), p. 226. See also MK,
p. 363.
iu sSkh ( Sck , sSg) : any edible leaf, fruit, herb, &c; greens; crop.
THE B40 JANAM-SAKHI
121
Baba [Nanak]. “Set fire to the grain.”
109b “But we have harvested the crop with great difficulty”,
protested [a Sikh]. “Why must we now set fire [to it] with
our own hand ?"
[Nevertheless], in accordance with the command they set
it alight and getting up departed with Baba [Nanak]. When
Baba [Nanak] looked back [he observed that] only a few
Sikhs were following [him]. The Guru then performed a
sham act [to test] the Sikhs who remained. He took [those]
steadfast ones further on. Having fastened a dagger at his
side, 832 he took them two kos further, [at which point] all
who were [with him] took flight. None could stop [them].
“Nanak was a noble faqir”, everyone declared, “but now
he acts like a mad man. He was a noble faqir, a master
dervish.”
Baba [Nanak then] sang a composition in Vadahamsa
raga. 833
Rig Vadahamsa
1 10a One dog and two bitches ! 834
Each morning they spring up and seek
persistently [to torment me]. 838
Falsehood is my dagger and violently I slay.
Wealth is a curse, O God ! 838
I have not studied to win [Thy] approval, nor have 1
performed any meritorious deed. 837 1.
Thy Name alone can save the world;
This is my hope and stay. Refrain
Day and night I malign [my neighbours];
Like a low-caste [theif] I watch other men’s houses.
133 Thc clumsy introduction of a dagger into the narrative and the subsequent accusa-
tion of insanity derive from the shabad which follows the accusations.
53, The shabad is not in Vajahams raga. It is Sir! Rdgu 29, AG p. 24.
<i,1 Thc ‘dog’ is generally interpreted as man's avarice and the two ‘bitches' as ‘hunger
and thirst', or man’s desire. iabaddrath i. 24, notes 16, 17.
i3i AG : bhalake bhaukahl, 'bark persistently’.
s3a A(7 : dhanak riip i rahi karatdr . '1 am [like the] Dhanak, O God.’ For the
Dhanak, a depressed hunter and scavenger caste, see D. lbbclson. Panjab Castes
Lahore, 1916), pp. 295-96.
u, In the Adi Granth version this last line of the first stanza is the first line of the
refrain. It is followed in the Adi Graath version by a line which has been omitted
from the H40 version:
hau bigarai rapt rahd blkardl
Grotesque and hideous is my appearance.
The Adi Granth refrain then concludes with the two lines which alone constitute
' the refrain in this janam-sakhi version.
122
THE B40 JANAM-SAKHI
The foul wretches® 3 * lust and anger dwell [within me]. 539
Wealth is a curse, O God l® 30 2.
540[Of Thy] deeds I know nothing, [O Lord,] living instead
on the fruits of my own misdeeds.
How can I, an abominable thief, show myself [in Thy
presence] ?
Nanak the lowly has reflected [and so he] speaks :
1 have not studied to win [Thy] approval, nor have I
performed any meritorious [deed].® 4 ' 3.
Thy Name alone can save the world ;
This is my hope and stay. 4. Refrain
[There now follows] Baba Nanak’s discourse with Ajitta
Randhava.® 43
110b ILLUSTRATION 26
Ilia [A DISCOURSE WITH AJITTA RANDHAVA]
® 43 “[My] Lord, is this your status and insignia, or do you
have other status and insignia ?” [asked Ajitta Randhava].
b%i chai4H : a generic term designating the lowest of the outcaste groups.
m /tG : lani, 'within [myj body’.
t40 In the Adi Granth version this is the fourth stanza. The RIO version has omitted
the Adi Granth’s third stanza and as a fourth stanza has repeated the refrain.
4n Thc copyist has here repeated by mistake the last line of the first stanza, omitting
the last word (kdru). The pattern he has been following indicates that he
should instead have repeated the line dhan krop rahai karatdru, ‘Wealth is a curse,
O God !'
t4s The Randhavas are a Jat got, particularly prominent in the districts of Gurdaspur
and Amritsar, and in contiguous areas. (Ibbctson, op. cit., p. 124.) Bhai Gurdas.
in his list of Guru Sanaa's leading disciples (BG 11:14), refers briefly to a ditto
Randhava who is generally assumed to be the same person as the Ajitta Randhava
of the B40 and Bald janam-sakhis. In two subsequent sakhis the B40 compiler,
following a different source (Narrative III), has written Jitta Randhava (folios
172a-76b). Wherever it occurs in this Narrative III cluster a later hand has amen-
ded it to read Ajitta. A relatively late tradition describes him as the headman
(i chaadharl ) of Pakho village. MK. p. 36. NPr II. 29 (39). For Pakho see notes
324, 339.
M3 Thc introductory portion of the discourse is missing. There are, however, no
folios missing from the manuscript at this point and it can accordingly be assumed
that the compiler was using an incomplete source. Although the discourse is
confused and much of it difficult to translate Its purport is generally clear. From
a reference which appears on folio 1 15a it is evident that the discourse is a polemi-
cal work which is intended to support the claims of a particular person or
succession to the title of Guru within the Sikh panth. The distinctive emphasis
which are made by its author arc those of a pronounced asceticism and of adher-
THE B40 JANAM-SAKHI
123
[Baba Nanak] replied, “According to the Guru the
Master is he who has entered the [four] aeons in the gartr
of men. 6 * 4 He will remain distinct [from other men].”
Shalok «•
Assuming the garb [of men] he entered the [cycle of
aeons, uniting all in a common [brotherhood].
The lamp shone in the darkness ! Says Nanak : They who
have no faith know not the inner mystery. I •
“It is the Guru who [has come] in this garb’’, said [Baba
Nanak, and continued] :
Shalok
Thou art the Primal Being, the transcendent Creator,
Thou alone the omniscient One.
Thou remainest beyond all utterance and art influenced
by the company of none. 2.
Who can ever tell Thy lineage or birth. Thy status or
insignia, or when Thou didst come !
None can question Thy existence; Thou art above all
pleasure and pain. 3.
Thy dwelling place is the infinite heavens, Thy cry [beau-
tiful] like that of the heron.
Says Nanak, Now is wonder born I Rare is the sadhu
1 1 lb who comprehends the true meaning. 4.
“Bhai Ajitta, in the time of the ninth incarnation 640 a
•
ence to the doctrine of hatha-yoga. This distinguishes it from the characteristic
doctrines of the Adi Granlh and indicates that its origins arc heretical as well as
schismatic. The discourse is one of several indications scattered through the
janam-sakhis and subsequent Sikh tradition of a prolonged seventeenth-century
controversy concerning the rightful line of claimants to the title of Guru within
the Panth. It is not clear which claimant or line is here represented. The hereti-
cal doctrines and lack of characteristic expository material suggest that it could
hardly have been the work of the Minas.
6,4 The plural *mcn' Is indicated, not ‘a man'. This refers to the popular belief,
expressed in the janam-sakhis, that Nanak was the last and greatest of a series of
divine messengers, one being sent into each yuga. Raja Janak of Mithila is
commonly named by early Sikh writers as the messenger of the Treta-yuga, and in
some manuscripts Baba Nanak, the messenger of the Kali-yuga, is said to be an
actual reincarnation of Janak.
04s The shaloks which follow are not in the Adi Granth.
64a /*no, 'garb'. This plainly refers to the ninth Guru, Tcgh Bahadur, and must accor-
dingly date from the late seventeenth century or, more likely, from the eighteenth.
THE B40 JANAM-SAKHI
124
most significant change will take place.”
Shalok
He holds the reins firmly in His hands; when He pulls
them [man] speaks.
The whole world has fallen into ignorance and fear, but
He is incomparable, steadfast. 5.
Clad in eternity He dwells apart.
Says Nanak: A hundred thousand ages have passed [But
He has] neither limit nor ending. 6.
He who does not believe [the words which] proceed from
the mouth [of God] wanders in confusion.
They who seek the infinite Word ( sabad ) merge in union
with the true Word. 7.
In the heavens, on the earth, in the oceans — every stage
[of life] is Hi6 and every place His place.
[This is] the palace of the divine Name, Nanak; the four-
fold blessed and infinite Name ! 8.
Then he said :
Many incarnations of Ram have been born from God
and have been reabsorbed into Him.
Innumerable Krisnas'* 7 [have been created by] Brahma
during the course of many aeons. 9.
Folio i 12 is an interpolation (folio 107 in the Arabic pagination).
It is written in a different hand, it includes shaioks which arc repeated
on folio 113a, and unlike the remainder of the discourse with Ajitta
Randhava it provides a commentary on each of the shaioks which it
quotes.
This interpolated folio raises several difficulties. These arlke from
the following features. First, it continues on from folio 1 1 lb without a
break, ever, providing theteini.iiidci of.1 word which begins at the v.i>
end of folio 111b. Secondly, although folio 113a docs not appear to
follow 112b, neither does it follow folio Illb. There is material amoun-
ting to two lines of text missing between the conclusion of folio II lb
and the beginning of folio 1 13a, and both folios have the full comple-
ment of sixteen lines Had there been spaces for these two lines on
either folio 111b or folio 113a it could have been safely assumed that
the extra folio, number 112, had simply been interpolated at some later
date by someone who recognised that it dealt with the same material os
folios 111 and 113. There arc, however, no such spaces.
The fact that only two lines are missing between folios 11 lb and 113a
would seem to suggest, at first ?ight, that there could not have been an
original folio numbered 112. That there are only two lines missing and
not thirty-four seems evident from the fact that the last line of folio Illb
ii 'martho krlshan murdr. Madhu (-sudana) and Murari are epithets of Krisna.
THE B40 JANAM-SAKHI
125
begins a shalok which should bear the serial number 10, and that this
number appears at the beginning of the first line of folio 1 13a.
On the other hand, we must acknowledge the extrem; unlikelihood
of the original copyist having conveniently omitted the number 1 12 when
adding folio numbers to his manuscript. This consideration would
suggest that there must in fact have been an original folio numbered ! 12
which was subsequently lost or deliberately withdrawn. A possible
explanation is that this original folio was an exception to the rule as far
as commentary is concerned, and that following shalok 10 it recorded
an exegetical note covering the remainder of the folio. The number 10
which appears at the beginning of folio 113a would, in this event, mark
the end of the exegetical note, as in the case of the commentary given
on the existing folio (112b). A later reader may have taken exception
to the theology of the original commentator and decided to expurgate
the manuscript. This he could have done by substituting another folio
bearing the number 112. The Arabic number 107 would, of course, have
been added much later when the entire manuscript was renumbered with
Arabic numerals. (See Introduction pp. 4-5). The nature of the com-
mentary given at the foot of folio 112b indicates that this later reader
understood “worldly attachment" to include the life of the married
householder (a view which Guru Nanak himself had rejected) and it is
possible that his desire to introduce this view in place of another less
extreme interpretation may have been responsible for the removal of the
original folio.
This is, however, conjectuial, and it is open to an obvious objection.
If a substitute folio wcic to have been written to replace the original
the person responsible for it would presumably have attempted to con-
nect the conclusion of his substitute with the beginning of folio 113a.
Whatever the explanation, there can be no doubt that there has been
some considerable confusion in the recording of this entire discourse.
A shalok which appears on folio 111b (no. 7) is repeated on folio 113b
(no. 16); and on folio 1 15a-b there appear two shaloks (no*. 31 and 32)
which have already been quoted on folio 113a (nos. 11 and 12). These
same two shaloks are also quoted on the interpolated folio 1 12 where the
two arc combined in a single shalok , (f. 112b, no. 11).
The translation of the existing folio 112 is as follows. The first three
and a half words ( dar daraviin karahi b ) appear at the foot of folio 1 1 lb.
1 1 2j Ma ty sia id guard at His door, [a host]
unnumbered and beyond computing.
Says Nanak: the whole world is sunk in the
love of false worldly attachment. 10.
The exegesis [of this shalok is as follows]: 548
What does it mean that [they] took birth from God and were reabsor-
bed into Him ? God is [here] the Guru. The Guru causes [them] to be
born and the Guru it is who causes them to be reabsorbed. [It is the
Guru] who at various times caused [the name of] Ram to be repeated,
who in various ages caused [men to Seek] union with Brahma, and who
in sundry ages caused [the name of] Krisna to be repeated.
And so He staged [His] drama. Who are those who stand guard at
His door? Many bhagats, many servants ( sevak ), many pirs, many
saints ( auliyd) stand guard at His door. And what is that door? The
5w Sce note 36.
126
THE B40 JANAM-SAKHI
door is the divine Word (Sabod). They are in attendance at that door.
Day and night they stand [there] calling [His Name] 5 ** so that He may
eventually appear at that door and reveal Himself in order that they may
obtain salvation.
But even they do not know at what time the Infinite One will come.
112b And this world is a deception. It is created out of mSyS and the love of
worldly things. 6S ® Thus it is [unstable], sometimes sinking, sometimes
rising. Nanak says :
The whole world is sunk in the love of false attachment. K>.
Shalok
Dwelling in tranquillity, beyond all desire, Bihangam 551 gazes
[upon His creation] and is filled with joy.
Many, caught in the snares of mays and worldly attachment, have
set themselves up as gurus. The True Guru annihilates [them];
what He commands cannot be contravened.
Muslims praise and magnify the greatness of the True One.
Says Nanak ; Darkness Has fallen, [but fear not for] the power of
God is beyond comprehending. 11.
The exegesis [of this shalok is as 'follows] :
The condition [of tranquillity] is the Guru and Bihangam is the divine
Name (nSm). Mays is worldly attachment. The life of the householder
[with his] family is a worldly life. Remain apart from this [life]. Be
attached to nothing.
113a Dwelling in tranquillity, beyond all desire, Bihangam gazes
[upon His creation] and is filled with joy.
Many, caught in the snares of mays and worldly attachment,
make proud pretensions to the status of supreme Guru.
II.
The True Guru annihilates [them] ; what He commands
cannot be contravened.
Muslims praise the Shari'at. [Praise is due to] the greatness
of the True One.
Says Nanak : darkness has fallen, [but fear not for] the
power of Allah is beyond comprehending. 12.
Niranjan is the Master ; every place is beneath His sway.
None there be who can approach Him.
M9 Faithfully and regularly they maintain the discipline of nSm slmaran. The com-
mentator’s understanding of nSm slmaran appears to be the mechanical repetition
of a name of God, in this particular case the name Hari.
6s0 In Guru Nanak’s usage, followed by this anonymous commentator in his
exegetical supplement, mays and ‘the love of worldly things’ (or ’the love of false
worldly attachment’) are synonymous. GNSR, pp. 185-87.
til blhaSgam, vlhang, vihafigam : one who moves in the sky ; a bird. In this context
it represents God. It may be intended to represent God immanent, or it may be
interpreted as ‘the One devoid of desire’. iabadSrath i. 340, n.13.
THE B40 JANAM-SAKHI
127
Having fashioned man with nine ‘doors’ 562 the Master
remains concealed. 653 13.
The ‘tenth door’ 564 is the dwelling-place of Brahma ; here is
a mighty wonder 1
Says Nanak : the Lord is ineffable, beyond understanding.
Rare is the sadhu who has perceived [His presence] ! 14.
Ajitta Randhava asked : “True King, when you change
this garb then after you have gone will your Sikhs shave
their heads ? 555 And where will you reappear 7” 560
1 13b There came the reply : “I utter nothing from my [own]
mouth. What I utter is the divine Word [from God].”
Shalok
Those who believe the Guru to be other than God will die
and be reborn in a new incarnation.
[Such a person may perform] many deeds and bring forth
descendants, but he will not find [God and his deeds] will
bear no fruit. 1 5.
The follower of the Guru who does not believe [the words
which] proceed from the mouth [of God] wanders in
confusion.
They who seek the infinite Word ( sabad ) merge in union
with the true Word. 16.
He who is detached [from worldly concerns] takes flight
[from all concerning this world, whether it be as insigni-
ficant as] the foot of an insect [or as mighty as] riding
upon an elephant. 667
Detached from the necessity of performing] good deeds,
front [the obligations of] dharma. and from [the tempta- “3
BH Thc nine natural orifices of the human body.
BBS Knowiedge of the "tenth door” is required.
“h/asttvo dudru fdasam duar, dasama dvara ) ; the ‘tenth door*, the mystical orifice
which, according to hatha-yoga doctrine, is located near the top of the skull. See
note 410.
tBB As a sign of mourning.
“•Lit. ‘Where will this from (rSp) be ?’
“’This line is obscure. The words can be divided in different ways to give different
meanings, and two key words (at/e and hasi) can be translated in more ways than
one. The word blhailgam, previously interpreted as a reference to God (see note
551) has here been understood as a reference to the ideal sadhu and translated :
‘He who is detached (from worldly concerns).’ The translation, like that of the
entire line, is however uncertain. The line could also be rendered : ‘The detached
one lives like a bird, depending upon [the physical efforts of his own) feet and
hands.'
THE B40 JANAM-SAKH1
128
%
114a
tions of] mayi he remains endlessly 698 absorbed [in God].
17.
All who emerge from the womb 859 are destroyed [by mayi] ;
their feet are manacled and bound
But when one •.becomes a devotee (gustn) the light of Bihan -
gam shines in the firmament [of his soul] ;
And~at the moment [of illumination] there comes ecstasy,
[the ecstasy of a love] like the koel’s 690 passion for the
mango. 18.
Broken is the string of the rabab ; ' never will it sound
again,.
In [the stillness of the soul’s] firmament, Nanak, one
[mystically] meets [and merges with the Lord]. 19.
Baba, the first stage [in the spiritual life] is to comprehend
the divine Name.
To him who receives [the Name], Nanak, to him is given
salvation. 20.
Ajitta then asked : “True Lord, do you eat and drink 7”
He replied : “Where there is the Guru’s sustenance, son,
no food or drink [is required].”
Shalok
Live [the inner life] within yourself and there will be no
[need of] eating or drinking.
I am totally detached from worldly concerns and dwell
absorbed in the True Guru. , 21.
The divine Producer directs the [cosmic] drama ; The whole
world will be destroyed.
He who obeys the Guru will be saved, Nanak ; he whose
man is imbued with knowledge of the divine Word. 22.
The disciple, meditating inwardly, makes his petition to the
Guru.
Hari the Lord is the [divine] Producer [of this cosmic
drama] ; an empty husk 68 ' cannot be brought to [Him].
23.
lw d(hl pahtr : [all] the eight watches, day and night.
SS9 6Aog : vagina. Cf. Beni, Slri Riga 3, AG p. 93.
M«koll (koel, kokil, koktIS). The Indian cuckoo Cuculus tndlcus. Its cty is believed
to stimulato-tender yearning in the hearer. In conjunction with the mango it is
used as a conventional image representing man’s desire for God. T’ fn III. 121.
Cf. AG, pp. 157, 455, 1108.
Mt iohl : 'separated', the husk from which the rice-grain has been removed, i.e. one
who is without the divine Name.
THE B40 JANAM-SAKHI
129
Ajitta then asked : “True Lord, then will these people
1 14b find salvation or not ?” There came the reply :
Shatok
An Infinite number of creatures, millions 5 ® 2 of souls,
[All] will be cast into hell and [there] be tormented. 24.
To Dharmaraj 553 was given the command : ‘Cast them into
hell 1*
These souls had hoped [to find] Brahma, [but] did not medi-
tate on the True Guru. 25.
[Ajitta Randhava then asked] : “What were they doing, 554
these worldly 555 people ?” [Baba Nanak replied] :
Shalok
They were absorbed in mays, in their own selfish interests,
and in [the fascinations of] alluring women.
Says Nanak : their hope was not fulfilled and so they will go
straight to hell. 26.
To the bhagats there came the command : ‘Seize this price-
less treasure.’
[These] men of Truth came into the world and held up
[before the people] the ineffable Name. 27.
The lamp of the divine Word was kindled ; sin began to
recede.
Cut off from the Word of the Guru the blind gather [in only]
falsehood. 28.
115a Seizing the touchstone of lust they found their satisfaction
in the company of women.
Nanak cries out : [such people] could never have found the
Lord. 29.
Ajitta then asked : “True Lord, the whole creation 555
[caught in the weary round of transmigration], has returned
[to the place] from where it came. 557 Will those who have
“ s Lit. two hundred million.
8M The god of the dead in his role as divine arbiter of the fate of each individual.
Shashibhusan Dasgupta, op. cit., p. 269.
5,4 Lit. ‘What game was being played.'
i,5 Lit. ‘food and water.’
M, ckhlnaral karorl ka biju : ‘the ninety-six crores of seeds’, i.e. all living things ;
the whole creation.
M, AII continue to revolve in the cycle of transmigration, without finding the means
of escape.
130
THE B40 JANAM'SAKH!
read yonr shabads and the accounts of your life (silk hi), who
sang them and who heard them — will they suffer [the same
fate] or not 7” There came the reply :
Shalok
No one appears to have spiritual wisdom ; [even] bhagats,
it seems, they are false.
They chant ragas, they sing raganis, BM but none understands
the will of the Guru.
Salvation in this life lies in repentance and in inward medi-
tation.
Says Nanak : the Lord is boundless, ineffable 1 By what
power then can oiie reach Him 7 30.
[Then] he said : “Son, they will set up manfls s,a in their
houses and sit on them, but [for their hypocrisy and deceit]
these people will be punished [by God].”
Shalok
1 1 5b Dwelling in tranquillity, beyond all desire, Bihangam gazes
[upon His creation] and is filled with joy.
Many, caught in the snares of mays and worldly attach-
ment, make proud pretensions to the status of supreme
Guru. 31.
The True Guru annihilates [them] ; what He commands
cannot be contravened.
Muslims praise the Shari'at. [Praise is due to] the greatness
of the True One.
Says Nanak : darkness has fallen, [but fear not for] the
power of Allah is beyond comprehending. 32.
[Ajitta Randhava then asked] : “True Lord, wiil he who
calls himself your sadhu receive any reward or not 7” There
came the reply :
Shalok
If the Master bestows [His] grace love will take birth, and
his heart will grow accustomed [to loving].
“••Wives', i.e. modifications of the six primary ragas. Five or six raginis arc enume-
rated for each rig. Alain Deniclou, Northern Indian Music, vol. 2 (London, 1954),
pp. 9-10.
“*A string*bcd ; the ‘throne* of a guru. The first part of the sentence may be
paraphrased : 'Son, they will set themselves up gurus.'
THE B40 JANAM-SAKHI
131
The drop is in the ocean and the ocean in the drop, 8 ™ the
water emerging and then merging [again] in the ocean.
33.
[They who arc separated from God arc] like a broken
wing, a broken leaf, the broken branch of a mighty tree.
Says Nanak : when the world is consumed and recreated
these [false] sadhus will wonder [what has overtaken
them]. 34.
“Son, these souls will continue to transmigrate”, [said
Baba Nanak, and then continued] :
Shalok
1 16a This is the way of the Beneficent One, the One not born
of woman ;
Clothing Himself in various forms the Ineffable One [yet]
dwells apart. 35.
One is raw and another is ripe 57 ’ ; only those who obey
the Guru have found joy.
Nanak [declares] : he is separated [from Thee] whom
Thou, [O God], choosest to cut off. 872 36.
In a moment Thou dost create and in a moment destroy ;
Thou art the fullness of joy and rapture. 873
The creation of God [has been brought into being] that
Thy servants [also] might take birth. 37.
He who has fallen at the feet of the True Guru has in this
world 874 [been dyed in the fast] colour of the red
poppy. 878
Nanak, he who has put his trust [in the True Guru] shall
470 Thc individual dwells in mystical union with God, and God dwells in the indi-
vidual.
871 Somc are manmukh (followers of the dictates of their own erratic man) and some
are gurmukh (followers of the Guru).
S72 Thc manmukh (as opposed to the gurmukh) is in the sorry condition of separation
from God because God Himself has chosen to repudiate him.
• 7a rom : the hair of the body, rom rom : erection of the body ha ir ; ecstatic
rapture.
874 Before physical death.
t75 Becausc it is fast the pigment of the red poppy (111, or gule Ilia) serves as a
conventional symbol for the firmness of a faith which is attached to the immutable
Name. It is contrasted with the fugitive pigment of the madder (kusumbh) which
serves as a symbol of trust placed in fickle may!, in the mutable things of the
world.
132
THE B40 JANAM-SAKHI
never tread the path of Death. 38.
Ajitta asked : “True Lord, is this what you mean, that
from him who has put his faith in a sadhu the fear of Death
has departed ?” There came the reply : “He is a [true]
sadhu who walks according to the dictates of Truth ( sildli ),
who remains free from lust, who does not utter falsehood,
and who docs not slander others. The words of a sadhu
are eternal.”
116b Shalok
He who merges his heart in the eternal Word ( bachan ) of
God.
Finds salvation in this world and feeds eternally upon the
riches of God. 39.
“True Lord”, [said Ajitta], “it has been a joy to discuss so
many things.”
“We have not been discussing ‘things’, son 1” answered
Baba [Nanak]. “This is divine wisdom ( guramali ). The
man who, from the depths of his being, reads and hears [this
testimony] will find salvation. Of this there is no doubt.”
Praise to the Guru 1 Praise to the Guru 1 Praise to the
Guru 1 Praise to the Guru I 670 The sakhi is finished.
Another sakhi follows : Baba [Nanak] visited Achal.
ILLUSTRATION 27
[A DISCOURSE WITH SIDDHS AT ACHAL] 577
Now there came round [the festival of] Sivaratri. 078 at
which time a gathering of Siddhs was held at Achal 678 .
£76 A four-fold repetition of the ascription of praise vdh gura.
s77 This sakhi is analysed in EST.
b7B &iva-ratri, or MahS ilva-rdlrl : ‘The Night of 'Siva', a Saivite festival hold on the
14th of the dark half of Phalgun (February/ March). It provides an appropriate
setting for the discourse which follows as the festival was tire occasion for impor-
tant annual gatherings of Nath yogis.
s78 The B40 narrative, like most of the early janam-sakhi account, gives the location
of this 'Siddh' centre simply as Achal. Pur JS, p. 97. Mlh JS II. 69. AS, p.73.
(The headings which identify the locations more precisely in the published
editions of the Mlharbdn Janam-sakhi and Adi Sdkhis have been added by their
respective editors).- Cf. also B40, folio 181a. BhalOurdas, however, gives th4‘
location as Acini Vatala, and the Bild janam-sakhis repeat this identification.
BG 1 : 39; Bald JS, p. 287. This indicates a site four miles east of the town of
1 17a
117b
THE m janam-sakhi
133
"Son Angad”, said Baba Nanak, “a gathering of the eighty-
four Siddhs [is being held]. Let us go to Achal and talk
with the Siddhs.'’ [Angad replied], “Very well my Lord.”* 80
Guru Baba [Nanak] proceeded to Achal and there
[observed] pious folk performing rituals. Someone had
hidden their water-pot (Iota) “The pot was here 1” they
cried. “The pot was here 1”
“If you are [real] Siddhs”, said Baba [Nanak’s] disciple** 1
[to the Siddhs], “then show [us where it is]. If you cannot
find it [then what kind of Siddhs are you] 1”
“We cannot find [it]”, admitted the Siddhs. “ You find
it, for you are a follower of Nanak (nanak- pant hi)."
Baba [Nanak’s] Sikh looked towards his [Master]. “Look
1 18a for the vessel, son”, said Baba [Nanak], “There it is!”
[cried Angad and] brought the pot from the place where it
lay [hidden].
The Siddhs were astounded. Then [one of them named]
Batala, on the read hading to Jullundur. Sujan Rai Bhandari of Batala, writing
at the end of the seventeenth century, refers to this place as Achal and describes
it as an old Saivitc shrine. He also mentions an annual fair, but makes no
reference to the Sikh tradition concerning the locality. Khuliidt-ut-TavSrikh .
trans. Muhammad Akbar in his The Punjab under the Mughals (Lahore, 1948),
p. 295. Although the temple in the centre of the Achal tank is relatively recent
an earlier occupancy is indicated by a neighbouring mound (theh). The site is now
marked by a gurdwara and is known as Achal Sahib.
The presence of the Saivite-shrinc and the proximity of Batala to Kartarpur
suggest that Bhai Gurdas may well be correct in claiming that a discourse with
yogis was held at this spot. There can be no doubt that the actual content of the
sakhi is a post-Nanak reconstruction, but at least the possibility of an authentic
visit to this locality can be recognised. An alternative possibility arises from the
manner in which the other early janam-sakhis limit their identification to the single
word Achal. The word achal means simply *a mountain’ and this could imply
n response to the popular imagination of the period. It is on mountains that
Siddhs arc believed to sit and it is possible that the term is intended to indicate a
location in the Himalayas. Subsequently this vague Himalayan location may have
come to be identified with the site near Batala, perhaps because the Batala site
already bore the name Achal or perhaps because it was a famous Nath centre
which acquired the name Achal after the Sikh tradition had been attached to it.
This latter possibility receives some support from the fact that the site possesses
nothing which could be described as a mountain. An authentic visit can still be
regarded as a likelihood, but not as a certainty.
The B40 janam-sakhi makes another reference to Achal which, because it
involves Ajitta Randhava and a tank, seems to point directly to the Batala
location rather than to the Himalayas. (B40, folio 181a.) This is, however, a
sakhi of the Narrative III tradition and must have evolved much later than the
Siddh discourse and Bhai Gurdas’s reference.
sso Ji pat U ah.
M ‘Presumably Angad.
THE B40 JANAM-SAKHI
13 *
Bhagamath 882 said, “Nanak was [pure] gfa, 883 but the butter
has been burnt. 484 It has been spoilt.”
“Your mother was a worthless woman, Bhagamath”, rep-
lied Guru Baba [Nanak]. “She did not know how to cleanse
the pot and so the butter of the ghi was burnt. Had she
followed the [correct] method the ghi would have been saved.
Without the [proper] method will the ghi be burnt or not ?”
“If one wants to make ghi", asked Bhagamath, “by what
method can it be made ? For [making] butter a churning-
stick is necessary, a churn-cord is needed, and for the churn-
cord wooden handles are required. 484 And someone is
needed to do the churning. If the man who does the churn-
ing is to churn [effectively] what method should he use ?”
[Baba Nanak replied] :
1 1 kb Grasp this man [of yours] like a handle [attached to] the
churn-cord of [spiritual] vigilance ;
And let your churning be the repeating of the divine
Name with [your] tongue, for thus is nectar obtained. 884
The exegesis [of this stanza is as follows] : 887
Grasp [your] man like a handle held in the hand and do
not release it. Like [the regular movement of] a churn-cord
repeat the praises [of God, observing the same rhythm as in]
492 Bhai Gurdas, the Adi Sdkhis, and the Miharbdn Janam-sdkht all name the inter-
locutor Bhangarnath. BG 1 : 40. AS, p. 73. MihJSU. 70. The B40 compiler
laters calls him Bhagamath (folio 120a), but this is evidently a mistakes as lie
subsequently reverts to Bhagamath (folio 120a). The Mlharbin Janam-sakhi
introduces, in addition to Bhangarnath, another yogi named Pavannalh.
44!l The desi makhan which rises to the top when milk is churned (the first stage in
preparing ghi).
484 To much heat was applied while boiling the butter. Nanak was formerly a noble
soul, but now he has been corrupted.
484 Thc churning-slick consists of a paddle inserted in a receptacle and rotated by
means of a cord The cord is wound around the upper shaft of the paddle which
is then operated by pulling first one end of the cord and then the other. To facili-
tate this process a small piece of wood (frf) is fastened to each end of the cord.
I (2), AG p.728.
“’See note 36. In this instance a didactic discourse by a Mlharbin commentator
has been copied by the Q2 compiler (or interpolated into his manuscript) and
then rccopied by both the B40 and the Adi Sdkhis compilers. The discourse
expresses a particular interpretation of ‘repeating the Name 1 ( nim simaran, or
nim japan). The quotation from the shabad SUM I which precedes the cxegctical
supplement offers one of very few instances where Guru Nanak’s own words
might be construed as advocacy of the mechanical repetition of a particular
name as opposed to disciplined meditation upon the divine Na me. ( GSSR ,
pp. 215-17.) The commentator has fastened upon the first stanza of Sihi 1 as
a convenient proof-text to support mechanical repetition of the name Ram, and
has developed a didactic discourse on this basis.
THE B40 JANAM-SAKHI
135
pulling a churn-cord. Sleep will not come to the eyes 888
[of those who observe this discipline]. Make your tongue a
churning-stick and your mouth the receptacle 889 [in which it
revolves]. Then revolve 690 your tongue continuously like a
churning-stick. In what substance should it revolve ? Day
and night let it continuously recite : Ram, Ram, Ram, Ram,
Ram, Ram, Ram, Ram, Ram, Ram, Ram, Ram, Just as the
[ordinary] method produces butter from curd, so [this inward
churning] produces nectar ( amrit ).
Thus is the nectar of the divine Name produced from [the
divine Name itself]. If anyone should use this method, and
if the method is properly applied, the result is remembrance
of the divine Name ( nim slmarid). Nectar is thus extracted,
whereas if [this method] is not followed it is not obtained.
119a He who sits repeating [the divine Name, does not let his]
man wander. He who grasps it and holds it like the handle
[of a churning-cord] will experience no drowsiness By
repeating [the divine Name], by singing and reciting the
praises of God [through' utterance with] the tongue of [the
words] “Ram, Ram’’ — by this method ‘butler’ is produced.
Baba [Nanak] then recited a shabad in .%/n raga. 89 '
Rag SUM
Having cleansed the container one drops incense [in it to
impart fragrance to its contents] and then one goes off
to collect milk.
One’s deeds constitute the milk, one’s hearing [of the
divine Word] the curdling agent, and through freedom
from worldly desire one makes [the milk] coagulate. 1 .
Repeat the One Name, O my soul ! 89z
All other deeds are futile. Refrain
Grasp this man [of yours] like a handle [attached to] the
churn-cord of [spiritual] vigilance ;
And let your churning be the repeating of [the divine
688 The word netri(n) is a pun, for it can mean either ‘eyes’ or ‘a churn-cord'. In
neither the stanza by Guru Nanak nor in the subsequent exegesis is it clear which
translation should be used.
: a small earthen vessel. In this context it designates the vessel into which
the churning-stick is inserted.
6w pherada rahal : lit. rotate, revolve, turn.
iil Sahi 1, AG p. 728. Guru Nanak here uses two images (the preparetion of butter
and the worship of an idol) to express his doctrine of insvard devotion.
s,2 Thc AG version omits merr jid, ‘O my soul’.
136
THE B40 JANAM-SAKHT
Name] ‘Ram’ 693 with [your] tongue, for thus is nectar
obtained. 2.
Let this man be a casket [for your idol ; let the idol be]
washed in the Lake of Truth ; [and let] leaves of faith
be [the offering which you make before it] to win the
approval [of God].
Let the worshipper offer his very life, for thereby shall he
H9b attain [to the exalted state of] constant repetition of the
Master’s [Name]. 3.
How many there be who utter [Thy praises] and then pro-
ceed [to other concerns, forgetting that] none is
exalted 594 above Thee.
Devoid of devotion Nanak yet repeats : to Thee, the True
One, I ofTer praise 1 4.
The exegesis [of this shabad is as follows]. 595 The man
who worships an idol [or] a fd/grdm 595 takes the iilgrim and
having placed it in a casket and washed it he installs it [on
a pedestal]. Before it he offers leaves and flowers. In this
manner [men] hope to find the Lord, as did Dhanna and
Namdev. 597 “That which they obtained from a iilgrim ,”
[they say], “wc too should obtain [through our worship].’’
[Dhanna and Namdev, however,] obtained it in a single
day, whereas these other [idol-worshippers] will never obtain
it [though they worship their idols] throught their entire life
S93 rhe copyist has here written rim, not nim. On folio 118b, however, he uses
nim. The AG version has nim.
s,, slr. AG: sari. ' equal’
"‘The exegctical supplement recorded in the B40 manuscript relates only to the
third stanza of the shabad. The Adi Sukhis text adds an exegesis of the fourth
stanza. AS, p. 75. The quoting of the first two stanzas and refrain is super-
fluous as they have already been interpreted. They are omitted by the Adi Sikhis
compiler.
‘"Ammonite found in the bed of the river Gandaki, prized as sacred stone on
account of the spiral patterns in it which are regarded as representations of Visnu.
J. A Dubois, Hindu Manners, Customs and Ceremonies (Oxford, 1924), pp. 648-49.
"’Dhanna the Jat and Namdev are two of the bhagats whose compositions have
been included in the Adi Oranth. Dhanna attained sufficient fame as a bhagat
during the later medieval period to be regarded as one of the legendary group of
disciples attached to Ramanand. Nabha Das devotes a stanza to him in the
Bhakta Mai (v. 62; see also v. 36). Fora life of Dhanna according to tradition
see Macauliffe vi. 106-11. For Namdev sec GNSR, pp. 153-54. Guru Nanak
makes no reference to Cither, but Guru Arjan, in addition to including their
compositions in the Adi Granth, Comments briefly on the quality of their devo-
tion (.AG, pp. 487-88).
THE B40 JANAM-SAKHI
137
in this world. 598 Why have they not obtained it, they who
have failed to do so ? [The Guru] says it is because the
method which they followed was not the [proper] method.
120a What he asks, is that method whereby [Dhanna and Namdev]
obtained it ? He says that this is the method :
Let the man be a casket, let the idol be placed in it, and
let it be installed in the Temple of Truth. Utter the Truth.
[Let the worshipper] bathe in [the waters of] the Temple of
Truth. And in place of the leaves and the flowers which
are offered [in a temple] let your offering be the performance
of noble ideals. Let this be the leaf which is offered and so
let the worship which one [thereby] performs be the offering
in love to Sri Krisna of one’s whole being. Let this be the
worship which is performed — [the offering of one’s] whole
being. In this manner stand humbly before Him, the
Almighty, the eternal and ever-present Helper. If you repeat
[any name] other than the [true] Name all is futile. Repeat
the one and only Name. All other deeds are useless. [The
only profitable deed is to repeat] the Name of God. 599
Bhagarnath then spoke up. “A curse upon you Nanak !’’
he cried. ‘"You are a worthless Bedi I Anyone can repeat
120b [any name he chooses] so let him do 60 . You are distort-
ing the truth. If anyone is a hatha-yoga adept, 600 a yogi, or
a Digambar, if anyone is a member of the Nath panth or
belongs to one of the twelve sects [of the Kanphat yogis] 60 '
or is one of the Nath [Masters] or six Jatis then let him
repeat [what he chooses]. Nanak, [you are] a worthless
Bedi. If anyone can repeat any name [then let him do so,
and] if he cannot [let him not try].”
Then at Bhagarnath's call the eighty-four Siddhs, the nine
"'The reference to Dhanna and NamJev reflects a tradition that both were idol-
worshippers. In the later Sikh version of this tradition their inclusion in the Adi
Granth is defended on the grounds that they subsequently abandoned idol-worship
in favour of pure devotion to the Formless One. Macauliffc vi. 33-34, 40, 109.
This janam-sakhi reference implies, in contrast, a belief that they acquired their
merit by an unusually exalted variety of idol-worship, not by any rejection of the
practice.
"The Adi Sskhis adds the following cxcgctica! supplement to cover stanza 4 :
How many repeat the Name of God I And how many will repeat it I
And how many have already repeated it I And how many will continue
to repeat it ! Infinite is their number I 1 too seek it. (Weakling that I am]
I do not repeat it, but yet I too give praise to Him whose Name is
eternal. He is the Lord of all life. I am devoid of devotion, but yet
I shall repeat [the Name]. Cry : Praise to the Guru ! Praise to the
Guru I Praise to the Guru I
-AS, p. 75.
609 For this and the terms which follow see notes 18, 127, 331, 381.
601 G.W. Briggs, Gorakhnath and the Kdnphata Yogis (Calcutta, 1938), p. 62.
138
THE B40 JANAM-SAKHI
Naths, the six Jatis, the unseen and the visible, demons of
the air and dwellers on the earth, the fifty-two Virs, and the
sixty-four Yoginis were roused. When they were roused God
came to Baba Nanak. At the bidding of the Siddhs [this
host of supernatural beings] came to encounter [Baba
Nanak, with whom] they held a Siddh Gost 003 [The Siddhs
engaged] Guru Baba [Nanak who was] armed with weapons
of knowledge 803 and a battle took place concerning [the
proper practice of] yoga. Guru Baba [Nanak] took the
weapons of yoga. He who is mighty will win [this battle].
121a But how could the Siddhs [presume to] challenge Guru
Baba [Nanak]! Was Guru Baba [Nanak] the mightier, or
were the Siddhs more powerful [than he] ? First they
demonstrated their [supernatural] powers. One made a mud
wall run ; another stood upon water and, supported by the
wind, walked [on the water]. One cast down a deerskin and
sat upon it ; another mounted on a deerskin and flew ; and
yet another practised sleight of hand. [In this mannerl
they 'demonstrated their powers. Then they challenged
Guru Baba [Nanak] : “Nanak, show us some [such
wonder].”
“You are able to demonstrate [your powers] - ’, answered
Guru Baba [Nanak], “whereas I am powerless. But you hide
and I shall seek and find you. Or let me hide and you look
for me."
First the Siddhs hid. By means of his mystical power 004
Baba [Nanak] ji [found] one in heaven and another in hell,
121b one to the east, another to the west, one to the north and
another to the south. Wherever they were hidden he seized
them by their topknots, led them out, and made them stand
[where they could be seen]. They had been rendered power-
less.
“Now I shall hide - ’, said Baba [Nanak]. “You look for
me. If you find [me] then well and good. Otherwise offer
a coin [as a token of submission] and prostrate yourselves. I
promise that [if you do this] 1 shall stand out [where you
can see me].”
602,1 A Discourse with Siddhs". This expression evidently refers to the imminent
battle of miracles between Baba Nanak and the Siddhs, not to Guru Nanak’s
composition, entitled Sldh Gotti (AG, pp. 938-46). An explicit reference to this ‘
composition comes at the end of the battle, although no portion of the text is
quoted by B40. See note 607 ; also AS, p. 76.
m gidn ( jftan).
' I0 *aniarl dhianu : lit. inward meditation, concentration of the mind.
THE B40 JANAM-SAKHI
139
Baba [Nanak] ji then merged in the four elements which
are constituted as follows : earth, air, water, and fire. He
merged in the four elements [and so disappeared from sight].
The Siddhs [searched] diligently [where they had] themselves
[hidden]— in hell, in heaven, in the three worlds. Resolutely
they searched but they were unable to find [him]. And so
offering a coin they prostrated themselves, [whereupon] Baba
[Nanak] ji returned, body and soul, to their presence.
122a [Having reappeared he] recited a shalok. 808
Shalok
If I were to clothe myself with fire, build my dwelling in
the snows, and subsist upon a diet of iron ;
If 1 were to turn all suffering into water and drink it, [or]
reduce the [entire] world to my command ;
If I were to lay the heavens upon scales and weigh them
against a copper coin j 808
If I were to distend [my body] to infinite dimensions, [or]
bind all in subjection ;
If my mind possessed such power that I could act and
command as I chose, [all would be profitless].
Just as He, the Lord, is glorious so too arc His gifts glori-
ous, gifts which he bestows in accordance with His will.
He upon whom the [Lord’s] gracious glance-rests— he it is,
Nanak, who acquires the glory of the True Name. l ’.
•‘What you say we accept", answered the Siddhs, “but
tell us about yoga. How have you met God ? Recount the
splendour of God to us.” [In reply] Baba [Nanak] recited
the Siddh Gosl in [the measure] Rimkall raga. 807 And having
held discourse [with the Siddhs] he returned home.
coi t'Jr Majh 19:1, AG p. 147. Cf. BG 1:43, AS p. 76, Mil, JS II. 76-79 p ur J S
p. 105.
c0> !ank : a copper coin, light in weight and the lowest in denomination during the
time of Guru Nanak. During the reign of Akbar it was gradually replaced by the
dam. Irfan Habib, The Agrarian System of Mughal India (London 19631
p. 381. *
c07 Sldh Gajfl, AG np. 938-46. This composition takes the form of a discussion in
which Guru Nanak answers questions put to him by the members of a Siddh
conclave (sldh sabha). Lines, stanzas, and series of stanzas attributed to Nanak
alternate with queries attributed to various Siddhs (jointly or individually) and
the entire work reads like a versified janam-sakhi. A reference to the celebrated
janam-sakhi formula nim dan IsnSn (stanza 36, AG p. 942) endorses this similarity.
The entire discourse is, however, set out in the Adi Granth as the work of Nanak
and certainly possesses a unity which suggests a single author. The passages which
represent Nanak’s replica to the Siddhs' questions cover a wide range of doctrine
" ■ ' (Contd. to next page)
140
THE B40 JANAM-SAKHI
122b [Later, however], he repented having uttered that shalok
and for a long time he remained standing on his head [in
penance]. 804 Then one day a voice came from heaven : 809
“Nanak, do not misunderstand. .1 am pleased [with you and]
so I have spoken [through] you. And I shall [continue toj
speak [through] you. Do not misunderstand.”
The sakhi is finished. Another sakhi follows : [How] the
voice [of God] came to Baba [Nanak] ji.
123a ILLUSTRATION 28
123b [AN INTERVIEW WITH GOD] 810
One day the voice [of God] came to Baba [Nanak] ji :
“Nanak, come to me.”
“True King”, replied Baba Nanak, “how can 1 come to
Thee ? Thou hast not permitted me to approach so near.
How can I come to Thee ? I cannot come.”
The voice [of God] came [again] : “Close your eyes and
I shall bring you to myself.” [When] Baba [Nanak] closed
his eyes he was transported to the Palace of [God], the
Formless One ( nirahk&r ), and set down there. 8 " [God] then
said, “Open your eyes, Nanak.” Baba [Nanak] opened his
eyes and beheld the Formless One seated [there], the True
Lord. Then [there broke forth cries of] : Praise 1 Praise 1
Praise 1 Praise 1 Praise 1 Praise 1 Praise ! Praise 1 Praise l 8 ' 2
tContd...)
and together constitute an epitome of his teachings. The questions of the
Siddhs which provide the occasion for the Guru’s doctrinal affirmations pre-
sumably represent queries and objections of the kind which he encountered in his
contacts with Nath yogis. Two Siddhs who are said to make individual contri-
butions to the debate are Charpat (AG p.938, see not; 381 in) and Loharipa,
•the son of Gorakh’ (AG p. 939). The Mi harbin Janam-sakhl , having related the
same battle of miracles, gives a complete text of the Sidh Ga/ti at this point (with
some variants from the Adi Granth text). Each stanza is followed by the custo-
mary Mlharbin commentary. Mih JS 11.80-125. The Puritan janam-sakhis set
the same work in the context of their Gorakh-hatari sakhi. Pur JS, p. 105.
60S Thc compiler's purpose in introducing this sudden reference to repentance is not
clear. A possible explanation is that these closing sentences of the sakhi have
been disjoined from a different sakhi and mistakenly attached at this point. The
Adi Sakhls analogue lacks this addendum. AS, p. 76.
60, yfl/f> : ‘hidden’, ’mysterious*.
810 This sakhi is briefly discussed in EST.
“"The Sufi lal-l-safar or instantaneous transportation from one place to another
merely by closing one’s eyes. See also B40, ff. 133b, 178a.
r,12 Thc exclamation vih, repeated nine times, is inscribed in the text in red ink. The
source of the cry is not indicated. It may be intended to represent Nanak's perso-
nal response to the theophany, or it may be a chorus of praise from various super-
natural beings whom the narrator envisaged as dwelling in the presence of God.
THE B40 JANAM-SAKHI
141
“Nanak”, said God, “I have sent you into the Kaliyuga
to bear witness to my Name. You are able to bear witness
to my Name [and to make known] what it is [that consti-
tutes] my Name.”
124a “Gracious One", replied Baba Nanak, “[I have] neither
mouth nor tongue with which to extoll the greatness of Thy
Name.” Lifting his voice in praise Baba sang a shabad in
' Sin Rag .® 13
Rig Sin Rig
If my age were to extend for millions of years and I were
to subsist on air alone ;
If I were to dwell [deep] within a cave, observing neither
moon nor sun, and if I knew no sleep nor even dreams ;
Yet would Thy value be beyond [my] computing, the
greatness of Thy Name beyond all utterance ! 1.
The True, the Formless One, dwells within His own [crea-
tion]. 814
“Nanak”, said God 815 , “you have not grasped the worth
of my Name. You have praised nothing, uttered nothing."
Baba [Nanak] sang the [next] stanza of the shabad :
We hear of Him, we speak of him, [but of His greatness
we can have no conception, save that] He should
graciously bestow the blessing [of understanding upon
us]. Refrain
“O Lord, I can relate many things which people say and
'124b if [what I say] pleases Thee then I am content. [But] how
can I [possibly] comprehend the [ineffable] greatness of Thy
Name ?”
“Nanak", answered God. “[having heard] what others
say what do you say concerning my power ?” [Baba Nanak
began another stanza] :
If I were to be a bird and fly to a hundred heavens;
Invisible and subsisting without food or drink...
“Gracious One”, [said Baba Nanak], “I am unable to
praise Thy Name. Thy Name is such [that it is far beyond
all praising].”
en Siri Ragu 2, AG pp. 14-15. This stabad has already been quoted in the sakhi “A
Discourse with Abdul Rahman" (folios 37b, 39a).
61 ‘The concluding line of the quoted extract is the first line of the shabad's refrain.
eii NiraHian Nirankir : ‘the Perfect Formless One'. Elsewhere in this sakhi the word
used for God is Pirabraham or, more frequently, simply Ntrabkir, ‘the Formless
One’.
THE B40 MNAMSAKHT
M2
“Take flight [as a bird], Nanak", said God, “and so
[through your discovery of the immensity of my creation]
obtain [an understanding of) the greatness of my Name."
Baba [Nanak] replied :
If I were to be slain, cut into many pieces, and ground
in a milt;
If I were to be consumed by Are and my remains mingled
with ashes
“Nanak”, said God, “if you should be slain and cut into
pieces will you discover my worth ?”
Baba [Nanak] replied ;
If Nanak were to write, read, and understand a burden
of a hundred thousand maunds of paper;
If he possessed an inexhaustible [ocean] of ink and used
the [everlasting] winds as a pen;
I25a Yet would Thy value be beyond [my] computing, the
greatness of Thy Name beyond all utterance I
“True Lord ! Thou alone dost know Thy greatness."
“Nanak", said God, “my grace is with you, the joy of
[having received] my mercy, [for] you have performed
[worthy] deeds. Go, my grace is with you. I have been
gracious [to you]. Everyone can talk, Nanak, [for that is
easy, but it is only] he who comprehends my Name in the
manner [you have comprehended it] who can perform deeds
[of true worth]. Go, my Name is your Name. My Name
is Guru. You have been named 4 Guru of the World 4
(jagat gurB). Go Nanak. I have established your panth
and I have declared your Name to be Guru in the Kaliyuga.
My Name is True King. Your Name is Guru.
“Gracious One”, Nanak answered, ”1 cannot bear this
responsibility. Make me dust before your servants that I
may fall beneath the feet of those who are absorbed in [the
125b contemplation of] Thy Name.”
[But God reassured him, saying] “Go, Nanak. Your
panth will flourish. The salutation [of your followers] shall
be : pain pavana satigurQ hoid. e ' 7 The salutation of the
Vaisnava panth is : ram krlfan.™ The salutation of the
Sanyasi panth is : namo naratn , 819 The yogis’ salutation is :
“'The instructions which are here said to have been issued to Nanak conslitutc a
rudimentary rahlt-nSrM or ‘code of discipline'. See ESC, pp. 51-52.
« 17 ‘[ln the name of) the True Guru I fall at your feet.' The AM Snkfui version gives
the salutation as simply palrt paur.S. AS, p. 2.
“ 8, [ln the name of] Ram [and of Lord] Krisna.’
•“'Iln the name ofj Narayan I bow [before you].’
THE B40 JANAM-SAKH1
143
ddei ddi purakh kan.‘ 20 The Muslims’ cry is : saldm-'alaik.
You are Nanak and your panth will flourish. [Your
followers] shall be [called) Nanak-panthis and their salutation
shall be : pair t pound satiguru hoigd.
“I shall bless your panth. Inculcate devotion towards me
and strengthen [men’s obedience to their] dharma. [As] the
Vaisnavas [have] their temple ( rdmsdl ), the yogis, their seat
(dsan), and the Muslims their mosque, so your [followers
shall have their] dharamsala. Three things you must incul-
cate in your panth : [repeating] the divine Name, [giving]
charity, and [regular] bathing. Keep [yourself] unspotted
126a while (yet remaining] a householder. 82 ’
“Nanak, the point concerning my way ( mdrg ) is that no
one should be made to suffer and that [everyone] should
hold fast to the observance of dharma. Think evil of no
one. Do not vaunt yourself. Regard yourself as lower
than everyone else. Practise remembrance [of my Name],
charity, and bathing. Observe continence, 822 eat what you
have earned from [your own] labour, give [to others] in my
Name. 823 Speak the truth ; do not lie. An untruthful
devotee does not please me. It is the truthful whom I
accept. Do not dwell in the house of deceit. Do not
accumulate the poison [of evil deeds]. As long as you live
lean on me as your only support ; cast all other supports
away. My grace is upon you. You are me and 1 am you.
Go and instruct your followers in the performance of their
duty. Meditate on nothing except my Name."
126b [Finally] Baba Nanakji was commanded : “Touch my
feet." Baba Nanak touched the feet [of God] and departed
To save the people of this world he came [back] here, and
having returned here he fulfilled the commission [which he
had received from God]. Praise to the Guru ! Blessed be
the Guru, the all-powerful Guru by whose grace the divine
Name has been firmly implanted ! For the salvation of the
world he came here. Hail to all followers of the Truth 1
Hail to the Guru Govind ! 824
•“•Hail to the Primal One.'
>2l grahasii, as opposed to the sanydsi or udasi who retains his purity by severing his
family ties.
•“jaVarai karaid It may also be interpreted as 'patience'.
•“The injunction to cam one’s own living and to distribute a portion to others has
been taken from an explicit pronouncement by Guru Nanak (Per Saradg 22 : 1, AG
p. 1245). GNSR. p. 21 1.
“«God.
I
144
THE B40 JANAM-SAKH1
The sakhi is finished. Another sakhi follows, a sakhi
[which relates a discourse] with a raja.
127a ILLUSTRATION 29
127b [BABA NANAK IN THE LAND OF UNBELIEVERS)
A sakhi [which relates a discourse] with a raja . 625
Baba [Nanak] ji then left that place. Having decided
that he would travel he journeyed wherever he chose. To
whatever place his divine intuition led him, there he went.
[God commanded him] : “Take Mardana the Dum with
you.”
Wherever Baba [Nanak] ji went, to whatever country,
anyone who saw him there — whether faqir, Dum, or beggar —
would come and stand before him to ask for something.
Baba [Nanak] ji would command them : “Go [and see] what
is lying under such-and-such a tree. Go and bring it.”
Whoever went to get [any such thing] would declare : “Baba
[Nanak] is a great sage, a saint of the Court of God ! The
Nine Treasures 620 and [workers of] miracles stand before
him with palms joined [in reverence, crying] : ‘Glory !
Glory I 627 Your labours have been approved I’
esi Thc B40 table of contents gives as the title of this sakhi: bsbiji munifaku desu
gae, "Baba [Nanak] ji visited the Land of Unbelievers" (folio 228a, Arabic pagina-
tion). The '’Land of Unbelievers" anecdote actually begins on folio 128b. The
Mlharbin Jwmm-sSkht. following the vague Adi SSkhis chronology, sets this anec-
dote in the context of Baba Nanak’s return journey from South India, prior to
reaching Ujjain. A/M JS 1. 232-34. AS pp. 33-36. The B40 and Adi Sikhis com-
pilers have taken both the prologue and the actual anecdote from their Q2 source.
For Santokh Singh's version sec NPr II. 11.
' I5c lt is not clear who is represented in this context by the term non nidhl, 'the Nine
Treasures’. The term usually refers to nine priceless treasures held by Kuvera, the
god of wealth. These treasures bear the names Padma, Mahapadma, Kachchhapa,
Mukunda, Kunda (or Nanda), Kharba, Makara, Ni a, and Sankha, but the actual
meaning of these designations is not clear. The term is sometimes used in a collec-
tive sense to embrace all the treasures in the world (as by Guru Arjan in his
Sukhmanl 3.1, AG p. 262) and in one place a Mlharbin commentator explicitly
interprets the term to mean the divine Name. (See below folio 217b.) In this
B40 reference the Nine Treasures have obviously been personified. Personification
of the Nine Treasures is also found in Tantric texts. (John Dowson, A Classical
Dictionary of Hindu Mythology, p. 222), but neither there nor in this B4(f instance
is their actual Identity explained. The reference to karimitl (lit. ’miracles’) which
follows is also obscure. See Benjamin Walker, Hindu World (London, 1968), vol.
1, pp. ,569-70 ; and Gurbakhsh Singh Kesari, Satikhla Kol (Ludhiana, 1961),
p. 152.
i27 vdhu vihu.
THE B40 JANAM-SAKH1
145
128a More and rftorS blessings he bestowed arid all were struck
'• withwonder. ,“He is a great; .faqif,. a. great .bhagat, a great
ascetic”,' [they declared), "one who has gained acceptance in
the Court of God; Nfcver has there bied such a bhagat in
the KaliyUga. He is one beloved of the great Master, [God].
Whatever, ho says comes to pass. If anydnC comes with a
petition hia wish is theteupon fulfilled by [the Guru's]
powfcr.” t . i
[And so] there was a great atir ih the city [where he was
staying, with people proclaiming) ther'lovfe which God had
btstdwed upon ' Nanak Eedi.' Many people gathered [there
, fbr his dot son ] and ttiany ministered to his needs.
Baba'[Nan«k] }i (then) disdppeared ,2 » frolnJtbene and went
to, ar other countty.* 3 * He ectild go wherever he chose [and
on this occasion) he visited a Country where no one knew;
128b oftheNarfte of God, nor who God is. •: Baba Nanak went
there [to that) Land of U nbelicvers ( muna fok dei). ,M It was
B plate wherfc the crops were dependent on rainfall. When-
ever rain fell the crops greiv. When rain' was needed the
cultivators who lived there would go to [their] raja and
stand, before him [saying], “Let us have rain, sire." The
raja would reply, “I have given rain”, and rain would fall.
In that manner the country subsisted.
When he arrived there] Baba [Nanak] ji observed that no
one except the raja knew God. [And. so] Baba [Nanak]
tarried there. Outside the town, at a distance of two kos,
there was a field. There Baba [Nanak] prepared a dilutin' 3 '
and was joined by several celibate faqirs. He had prepared
a dhian in the wasteland and the ascetic faqirs remained
[there] with him.
129a (It so happened that] they had arrived in that country at a
,!a Thc verb lubki marl, 'plunged' or 'disappeared under water', indicates another
miraculous change of location.
[viliyar ) : lit, 'government', 'jurisdiction' ; and in an extended sense 'country'
or ‘district’. In rerent Indian uragt the term has designated any ..foreign country,
particularly Europe and l nland (whence the corrupt form Blighty). . Earlier usage
commonly applied the word to Persia, and jt is possible that the Janam-sakhi
narrator has here used it in this sense. On the other hand, the prefixed numeral
Ik ('a valait') implies one among several ralllrs This suggests that his usage
designates any district beyond the PUnjab. 1h t Adi SSkhls compiler refers to the
transmarine domain of Raja Sivanabh as ‘that raldli' (usbildit). As, p. 62 . The
,,/tyO and Htfiiibid compilers, following the same source, have written us val, ‘that
direction' or ‘that place’. B40, f. 141b. PurJS, P- 76 .
* >0 .nucSfak (minofiq, noun and adjective) : hypocrite, infidel, atheist.
,3l dhiid , or dhini : the yogi's hearthfire, a distinctive feature of the Kanphat yogis'
discipline. G.W. Briggs, op. cit., p. 21. .... ’
1 46
THE B40 JANAM-SAKHt
time when rain bad ceased to fall. The cultivators had gone
. , to the raja [and said], “Sire, the rain is not fallihg”, and the
. raja had replied, “It will fall." The cultivators' had then
departed, [but] after a few days they again appeared before
the raja [saying], “The rain is not [yet] falling, sire."
“Go,” the raja answered. “It will fall.”
After several days had passed the rain had [still] not fallen
1 and again the cultivators went to the raja. Appearing
[before him they repeated thei£ plea] : “Sire, the rain is
not [yet] falling.” , ' ' , ' , < • ' *
‘Brothers”, 'replied the raja, “I have exercised to the full
■ the power which I possess. If the rain has not fallen what
can I do T’ When the raja gave this, reply the chltivators
were in despair. There was no land cultivated, no seeding,
129b .and everyonebad given up hope: . • I
One peasant came lamenting to Baba [Nanak] ji. [This
peasant], in whose field Baba [Nanak] ji had laid out his
I'' dbuin, used to come and sit wi[h him every day: Baba
.[Nanak] ji would ask him, “Tell me,.. how are yoii getting
on.?”. [The .peasant became awcrc that] the 'Babaji could
.read the hearts.of meil and there grew in him a desire to ask
about the raja. , .. .
One day hecame and sat with Baba [Nanak as usual].
“Babaji”, he lamented, "a great disaster has occurred.
The whole town has been devastated [because] it has not
_ rained." • > , . . '
••^o. your rains have failed", [said Baba Nanak]. "Who
used to cause it to fall for your harvests in the past ?" '
130a ' .••Sir”-, he replied, “the raja used to make it fall." “Then
to to the raja”, said Baba [Nanak].
••We have been going to the raja, sir, but nothing'
1 happens", he answered. “Wlio knows what has'gonc wrong.”
"•Meditate on God® 32 and it will rain”, said Guru Baba
[Nanak]. . i r •
1 “Sir, where does God live ?” responded, [the peasant].
Guru Baba [Nanak] smiled and replied, “The whole world
* is God’s. He lives in every place. He dwells in eVery
heart and in overy region [of the universe]. Wherever
worship is offered there He is present.”
‘‘Sir”, said [the peasant], “no one here knows that there
is a- God 1” * ‘ ■
“If anyone should now petition God for rain then it will
rain”, answered Guru Baba [Nanak].
130b
131a
131b
. i ■’ "
THE 340 JANAM-SAKHI 147
? ' * . , | ,
“But sir, without halving seen {Him] how can one know
therp.ist-a God ?’’ protested [the peasant].
“Nothing is to be achieved by seeing”, replied Guru Baba
[Nanak]. , . .i
“Then haw can [He] be known ?” persisted [the peasant].
“[He] is known by [His] power”, answered Guru Baba
[Nanak]. ' • ”,
“What is [this] power ?’’ asked, [the peasant).
“Son”, answefed s Guru Baba [Nanak], “this [that you will
observe] is His pb’weri Here is your field. Plough it and i
sow seed in the 'ground. Then observe whether it 1 sprouts
or not. If it sprouis t'hen you will know that it is because
there is a God. Ahd if it does not sprout then retrieve the
seed."
“But sir, how can the land be ploughed if it is not ntoist ?' v
asked [the peasant], ' ' '
“It can be donft", the Guru assured him. “Brirg [your]
plough and use it.” • (
[The peasant] proktrat&d himself and returned home . When
he reached home he announced to [the people of] the town :
“Friends-, There is a devotee of God [outside the town] who
says, ‘Take the Name of God, drive [your] -.plough, 'plant
seed — and a crop will grow’.’'
When he said this the people of. the town laughed at him.
“Fool 1” they scoffed.. “Will a. prop grow without raid 7"
[The peasant] returned to Baba , [Nanak] and told [him],
“Sir, the people [scornfully] asked me, ‘Will a trrp ever
grow without rain ?' If the crop docs not come up it will
be a serious matter. [I shall be greatly humiliated ]”
“Run and fetch your plough", sard Guru Babb [Nanak].
“I shall be responsiblc.for ypur prop.” .
[The peasant] went and brought hts .plough, and Baba
[Nanak] ji instructed [him as follows] : “Let one person go
ahead sowing seed, 'son, and another behind, driving thc
plough.” " „
He did as he had been instructed. Others, following his
example, came and prostrated themselves, *" and they too
received the 1 [dame] corWmand : “Do likewise, [my] sons.
Take the Name of God, plough [your land] ahd sow a
crop." Whoever came to Baba [Nanak] received the same
command. There were as many ploughs used as there were
people in the village. The fields were sown, the peasants’ work
was completed, [and then] they turned to waiting upon Baba
[Nanak ‘s] needs. Baba [Nanak] gave this command :
“Repeal ,the name ofj God.” All began to repeat “Guru,
148
THE B40 JANAM-SAKH1
f I
132a
l 132b'
133a
Guru.” 433
After some days the crop came up. When the raja heard
this he came with all [-his]- people and allprostrated them-
selves before Baba [Nanak] ji. To iall was given the
command : Sow [your] c'rdp, sons, and repeat [the Name
*.< of] God." i • • •
In accordance with the command of Ood the crop grew
well and ripened. [Then] Baba [Nanak]' ji gave the com-
mand : “Harvest the crop, sons. Pull Up 'the plants by
' the roots and see what is Underneath"’ When they rooted
out the plants and looked beneath the spil [they saw] huge
embers. 43 * All were wonder-struck and cried, ’“Wondrous
' is your power 1” Even the raja fell at ‘his feet and became
a Sikh. The entire population of the town Became Sikhs.
In many [surrounding] villages dhhramsalas were erected and
to all was imparted the gift of-the'fGuru’s] divine utterances.
All began to repeat, i“Guiu. Gurui” Baba [Nanak] ji called
that land the Land of Beauty. W He inculcated [ihe three-
fold discipline of repeating] [he [livipf N^me, [giving] charity,
and [regular] bgthjng, . Wjien Bqba, [Npp^k] bestowed this
gift the whole town was overcome with wonder. “Worship
God with your mind fixed [upon Him]”, promised Baba
[Nanak] ji, “and not only rain but whatsoever you desire
will come to pass." Baba [Nanak] ji then . left that place
and proceeded on.
434 Thc sakhi is finished. Another sakhi follows, a sakhi
concerning [another wondrous deed by] Baba [Nanak] ji.
ILLUSTRATION 30 ' 1 "
*• * • 1 • *1 V J '
(MECCA : BABA NANAK/S MIRACULOUS ARRIVAL)
Baba [Nanak] ji then made his way towards Mecca. On
the road he met some faquirs who asked him, "What is your
name ?” Baba [Nanak] replied, “It is Nanak." They then
asked, “Are you a Hindu or a Muslim?" -[to which he
replied,] “I am a Hindu.”
When Baba [Nanak] said this they drew, away from him.
“Nanak I” they exclaimed, “this is no road for Hindus 1”
« s3 See notes 499, 587.
,3, This detail is presumably intended to magnify the wonder of the miracle. Not
opty did (he crop, grow without water. It actually grew on smopldering embers.
fii sudtiu. Also AS, p. 36. The Mlharban Janam-sikhl calls it sSdlk ( fddicj ) des,
‘the Land of Truth'. M/A AST. 234. Santokh Singh accepts the B40/AS reading.
R NPr II. 1 1 (90).
'■’’in the text the two parts of the standard forrnUla for sakhi termination have been
reversed. ' i»
THE B40 JANAM-SAKHI
149
•‘Why not ?” asked Baba [Nanak].
“Sayyids 837 rule in this country”, they answered. "They
kill Hindus and do not let them pass. We are afraid. Do
not travel with us.” And they moved away from him.
“Very well,” said Baba [Nanak]. “Let us make the pilgri-
i mage to Mecca [separately] and whoever God takes will go
[there]. Proceed on 1”
133b When Baba [Nanak] ji 'said this they went on. Leaving
Baba [Nanak] they went on their way [while] Baba [Nanak]
ji remained [there]. ' It was a year's journey [to Meccal and
after a year the. faqirs reached [the city]; When they arrived
what should they see but Baba [Nanak] ji already there !
^]]e faqirs were astounded. “O God I” they exclaimed.
, “We left [him] behind and he has arrived ahead [of us].
What marvel is this
The faquirs then enquired from the people of Mecca con-
cerning Baba [Nanak] ji. “For how long has this faqir been
here, Mends 1” [they asked].
“This faqir has been here for a year”, answered the people
'of that place.
“O God !” cried the faquirs. “Has a Hindu drawn so
near [to Thee] ? Glory to Thy grace whereby he [an infi-
13 ta del] has come so near [to Thee 1 Thou hast] imparted [Thy
grace] to a Hindu 1”
They then related what had happened on the way, [where-
upon] the people of Mecca assured thcpi, “This is no Hindu.
This is a great sage, one who recites the namdz. Everyone
reciies th e namdz after him. He recites the namdz before
anyone else.”
“He told us, ‘I am a Hindu’,” explained the faqirs, “[hut
in reality] he is a Muslim and thus lie has come near [to
God]. We were amazed, wondering how a Hindu could
draw near [to God] in this way.”
Baba [Nanak] remained in Mecca fer a year, [during
which time] he composed a shabad in Basant taga. 838
Rag Basant
Having created the nine [regions], 830 the seven [conti-
83, Muslims claiming descent from ‘A!i\ the son-ir.-law of Muhammad. See note 285.
838 Basant Hi< : 4oi Aft. 8, AG pp. 1190-91. In the Miharbin version this shabad,
although included in the Mec a gof, is said to have been uttered during a disco-
urse with God. MihJSX. 453. The Bits tradition sets t in the context of a
discourse held in Pakho with Sheikh Maio Tikhan. Bald JS, p. 339.
838 The nine khartjtis (‘regions, or divisions) of Jambudvipa, viz. Bharatavarsa (the
I area south of the Himalayas, corresponding to India), Kimpurusa, Harivarsa,
Kusa, Bhadra, and Ketumal. For Jambudvipa see note 380.
150
THE B40 JANAN-SAKHI
nents], 840 the fourteen [zones], 44 ’ the three [worlds],? 42
and the four [aeons]. 84 ? Thou didst populate ihem [with ,
creatures born] from the four sources of life. 844
i . 1
134b And to each in its turn-Thhu didst deliver the four |
Lights. 848 [one each) into the keeping of the four
[aeons], . 1 •
Gracious Master, Slayer of demons and Lord of all ! f
Such is Thy power ! \ " Refrain
In every habitation ( [there is quartered] an army of fire,
commanded by Thy [servant] Dharamraj. 848 1 1
The earth is the vessel ; {from which) there is given an (
endless supply [of food], with Fate as Thy dispenser. ,2.
[And yet men] impatiently demand more, [and like that
quarrelsome rishi] Narada bring wretchedness [upon
, themselves], ‘ • t:
Greed is a prison-hopse of darkness, and vices the fetters (
on [our] feet. ' " 3.
[Our] worldly possessions are like clubs raining endlcs
blows [upon us] ; gin stands guard [to prevent out
escape], , • 1
If it please Thee wc follow; virtue, and if not we follow _ .
evil ; all is in accordance with.Thy grace, i • - 4.
[And now] the Primal One is called Allah and it is the ,
writ of the sheikhs which runs [in Hindustan], , .
[For worshiping thiirj gpds and .goddesses [the Hindus]
are taxed-such is the condition now. . ' 5.
. . • . . 1 •
[This is the time of the frqirs] pitcher, the Muslim call to
prayer, the Muslim pattern of prayer, and the prayer-
mat ; [even] Krisna -wears garments ,pf blue I ■
. ' • " ' *
,4 °rhc seven dvipas, or ‘continents’, of the 1 Puranic cosmography. Sec note 380.
841 Thc fourteen vertical divisions of the universe, consisting. of six heavens, the earth,
and the seven stages of the- nether world (pS'dla).
“•The vertical division of tho universe into three loka (heaven, earth, and the nether
world). , ’ . •
4,s The four yuga, or cosmic eras. • ■ *
,,, murail chirl : the ‘four forms’. The four sources of life, viz. the egg, the foetus,
perspiration, and earth. The usual term is chir khim. The Adi Granth version
has mahalltl char. , . , '
* 4S The four Vedas. . '
8 **The precise mealing of this lint is not clear. ‘Every habitation' is usually inter-
preted as a reference to the human body or heart, and the ‘army of -fire’ as the
divine indwelling light in all its radiant power. Cf. iabad&rath iv. 1190, n. 27
Dharamraj is Yam, the god of the dead in his role as divine arbiter of the fate of
ach individual.
h
THE B40JANAKT-SAKHI 151
In every home [one heart] Muslim titles, 847 and everyone's
language has changed- " 6.
135a Thou, 1 O Lord, art the Master, the Almighty 1 What
, , power have I [to dispute Thy decrees] ?
[If it please Thee then] let the Muslim greeting be uttered
from the four coVncrs [of the earth] ; let every habita-
tion resound .with Thy praises. 7.
Slight is the merit which one earns from bathing at
, liraths t,a or from giving charity. ,
It is through the'diVine Name that one is exalted, Nanak ;
throuh bolding it in remembrance every 948 hour. 8.
Baba [Nanak] ji then left that. Praise to the Guru 1
Praise to the Guru 1
Praise to the Guru I Praise to the Guru I The sakhi is
finished. ■ Another sakhi - follows, a sakhi [relating a disco-
urse which] Baba [Nanak] ji held with Bhagat Kabir.
us b ILLUSTRATION 31
\ , , J ;
» 44 a [A DISCOURSE WITH KABIR) 446
Baba [Nanak] ji then left that place. A discourse was
held with Bhagat Kabir. 681 Kabir said :
4 4 7 mf <f/i : sir, master. • • ’ «:
44S Thc AC version adds : ’[reading] the Smrtls \
* i9 mafkA (AG : meka). The meaning can be interpreted as cither ’every ghari' or
•(for onlyj one ghar(\ It seems likely that the shabad came to 6c included in this
sakni through a misreading of th- word as maks (Mecca) : ’Nanak achieved
greatness by holding the divine Name in remembrance for a ghari in N^cca.’
440 f his “Discourse with Kabir” provides an example of the heterodox discourse form
discussed in EST. Although its pjrposc is patently to exalt Baba Nanak at the
c\pen>e of Kabir and, indeed, of all other bhaeats (cf the reference to Ra.nanand
on Iplio 13,7b) it must nevertheless be classified as heterodox because of the manner
in which this purpose is given expression. The origin of the verses which consti-
tute the body of the discourse is not clear. One possibility is that they reflect a
‘ dispute between Nanak-panthis and Kabir-panthis. Another possibility (a more
likely one) is -that they were originally composed, in the context of the dispute
bet ween .orthodox Sikhs and rtiembers of the Hindali sect, a dispute which eviden-
tly found one expression in* a controversy concerning the order of precedence to be
nccorded Kabir, Nanak, and Hindal. If this conjecture is correct it must mean
thit the verses have been liftfed from an earlier context and somewhat discordan-
tly incorporated in the B40 janam-sa|chi. ■? .
The verses arc also of interest for the extensive use made in them of Nath
concepts and terminology. In' structure the complete discourse is similar to
Guru Naoak’s Sldh GofU (see note 607) and although much inferior to this ^ork
m »y perhaps have been modelled on it. It differs, however, in that it lacks the
manifestly reinterpretative purpose of Nanak’s work. Instead it provides an exam-
ple of a genre o( Nath-oriented works, of which the primaty example is the PrSn
SaAgli. See note 742.
152
THE B40 JANAM-SAKHI
If there be no objection, O Lord, grant that I may make
a humble request. ,
How 862 docs one attain to the condition said to be ineff-
able, boundless, and difficult of access 7
Explain to me, O perfected Guru ; reveal [it] in, its mani-
fold aspects.
Tell [me] the manner whereby one attains to the condition
of undivided love [for God].
Explain to me, I pray yotl, how in thought, word and deed
[one may attain to this conditidn].
Says Kabir : Hearken O perfected Guru.
Ho* does one find the Saviour Lord 7 1-
Satguru [Nanak] replied :
Hearken, O disciple, to one aspect of my teaching.
Purify your man and body ; induce that state of ecstasy
in which you hear only [the unstruck music of the divine
World].
Abandon [notions of] both merit and demerit ; attain
mystical union by hearkening [to the divine Word, the
Word which induces] ineffable beatitude. 883
136b Remain ever alert ; dwell in the condition of Sahaj. ,lt
‘.I
661 Jn Sikh usage the title ‘Bhagat’ ( bhakta , one who practises bhakil) is generally
attached to Kabir's name. The same title is also used for Namdev, Ravidas, and
the other Sants whose compositions {bhagat bani ) appear at the end of each of the
ragas of the Adi Granth. Here, and in most other early janam-sakhi instances,
Kabir's name is spelt Kambir.
45 *A7/ sen 1 , *by means of what service *, i.c. by mcars of what devotional or ascetic
discipline.-
tl, *suratl nlratu. These two terms arc of primary importance in htath doctrine and
occur frequently in the Adi Granth particularly suraH. The form surati is, in
both thMe contexts, a cognate of strati (‘that which was heard*. 'i.c the earlier
Vcdic literature as opposed to the smrtl, or later law books. Epics, and Puranas)
The auJition indicated in the Adi Gramh usage of the term is a ‘hearing* of the
divine Word Uahad) and accordingly lurati is, in most instances, a virtual
synonym for slmran as used in Sabad slmran or nam slmarah (remembrance of
the divine Name). In some examples its usage virtually assumes the meaning of
man (misleadingly translated ‘mind’), for it is with the inner ‘car* of the man
that one performs'this variety of surati. The-term nlratl, translated here as 'inef-
fable beatitude*, connotes the transcendent condition resulting from surati. As
such it corresponds to the more common tern) sahaj. Sec Ch. Vaudeville; Kabir
Granthavali (Doh5) (Pondichery. 1957), pp xxiii-xxiv. Vir Singh Santhyd Sri GurQ
Granth Sahib vol. 1 (Amritsar, 1958), p. 82. Kahn Singh, Gurumat Mortar.# vol. 1
(Amritsar, I962>, p; 174 For man see GNSR, pp. 178-81.
w, The condition of ineffable beatitude beyond all suffering, mutatidn, and trans-
migration ; the mystical state of union with Nirankar, the Formless One, which in
the works of Guru Nanak constitutes the ultimate goal of human existence and the
climax of the ndm simaran discipline. GNSR , pp. 224-25. For the hatha-yoga
background sec M. -Eliable, Yoga : Immortality and Freedom (London, 1958),
pp. 26S-69. See also note 410. ■ - . -4
THE B40 JANAM-SAKHI
153
Spurn miyi, remain pure, abandon the sins of the man.
Says Nanak : Hearken, O Kabir. In this manner one
meets the infinite [Lord], * 2.
[Bhagat Kabir] :
Mays is powerful, Master, Jand I am but] your humble
servant.
How can the [wayward] man be rendered stable ?
Caught up in lust and anger I have lost the [art of]
hearing [the divine Word and so have lost also] the
ineffable beatitude [which it imparts].
If I lay hold of my man then my foot slips ; if I keep my
footing it is my man which goes [astray].
Tell me, Master, how man, body, and foot can [be made
to] work in unison. 3.
[Satguru Nanak] :
Compose yourself in a posture of stillness, [my] son;
apply your man to meditation on Him.
Eat little, sleep little, 868 and so burn away lust and
anger.
[The man wanders hither and yon; concentrate it in a
single place. Drink the nectar [of the divine Word],
hearkening [to the Word which induces] ineffable
beatitude.
Look without as you look within ; 656 thus is the man
reduced to subjection. 4.
[Bbagat Kabir] :
In what manner shall I sleep, in what manner awaken,
137a and by what means remain detached from the world ?
In the smoke of what fire shall I perform austerities,
and in what hut 657 shall 1 make my abode 1 5.
[Satguru Nanak] :
Let hearing [of the divine Word] be your awakening,
. grace your sleeping; and perform austerities in the fire
of Braham.
Search persistently [for inner enlightenment and] thus you
shall remain detached from the world.
Hear this wisdom. O disciple, and to these qualities give
expression :
By the Guru's grace attune your spirit to the Word [and
85S Cf. Sidh Gotti 8, AG p. 939.
658 Apply the same exalted principles to your life in the world as you observe in your
inward meditation.
6s, mflrf : a yogi’s hut.
154
THE B40 JANAM-SAKHI
so] find joy in the realm of rapture unutterable. 689 6.
[Bhagat Kabir] :
None has shown the way of going there; by what miracle
can one reach it ?
1 am devastated by selfish affections; perfect Guru, impart
to me [knowledge of] the way.
[Satguru Nanak] :
Ascend to the moon 669 and you will see [all] worlds;
there you shall never again suffer a lowly birth. 960
Nanak says : Hear O Kabir ! Thus does one attain to
the condition of supreme enlightenment. 8.
[Bhagat 'Kabir] :
Blessings, blessings upon Guru Nanak whose presence with
me has wrought my salvation !
, [Hail to him], the Giver of Salvation !
•' . ' THE SHABAD OF BHAGAT KABIR
137b Grant us [Thy] peace when we become [Thy] bhagats .
[In the Treta age Thou didst] confer divinity upon Janak
Videha; 66 ’
In the Kali age [there came] Kabir the Julaha. 669
His mind clotted, [his spirit] impatient.
In many [different] ways did he repeat [mantras and
sacred names],
Yet his restless soul (man) found no satisfaction.
Defeated he fell at the door of the True Guru.
The Guru imparted the Name of God (rim nam)\ [thus]
was he set free !
He found enlightenment when he abandoned the world;
And so was torn the net of Yam. 0 ''-’
Through the True Guru he came to a knowledge of the
* s8 «oi/ (.ISnya) : ’void’. See note 410.
“•The reference is to the ‘moon’ of halha-yoga. See note 410.
pher no hots : ‘never again as an insect".
‘••The first Raja Janak is called Janak Videha because he was, according to legend,
born of a dead body (the body of Rishi Nimi). Walker i. 497. Videha became
the name of his dynasty and kingdom, and because the second and more famous
Janak belonged to this dynasty it is possible that the janam-sakhi reference should
be applied to him rather than to his predecessor. The kingdom of Videha is iden-
tified with the area east of the Gandak river and north of the Ganga'.
•••The depressed weaver caste to which Kabir belonged.
“ 3 Yam, the god of death, is commonly depicted as a hunter who sets snares to catch
the unwary follower of worldly ways.
THE B40 JANAM-SAKHT
155'
True One and a thousand sorrows fled away:
Throughout all ages [let the name of] Guru Nanak be
repeated, [proclaims his] lowly disciple Kabir !
Hearken to the teaching of the perfect True Guru, [and
your] heart {man) shall be filled with joy.
It is Baba Nanak who is the Giver Of Salvation;
Ramanand is as nothing ! oe *
Baba Nanak, the image of the Formless One, then
138a vanished. He appeared in Kartarpur. Km an is performed
and shabads are sung [in Kartarpur]. The sakhi is finished.
Another sakhi follows, a sakhi [relating] a discourse with
Raja Sivanabh. 660
ILLUSTRATION 32
[THE MERCHANT AND RAJA SIVANABH] 8 * 8
1 • i
138b Now there was a certain Khatri, an indigent orphan, who
had a daughter. He belong to a very poor family and
survived only with great difficulty. [Being in such circum-
stances] he besought Baba [Nanak] ji : “Benefactor of the
poor," [he said], "I have nothing and my daughter is
unmarried. Grant something in God’s name. Show
mercy [towards a poor man].”
“Bring a list of whatever you need,” commanded Baba
[Nanak]. “We shall place an order.”
The Khatri wrote down all the things required for the
wedding and returned. Whatever was needed [he had
noted]. Baba [Nanak then] commanded Bhagirath the
Anad 007 : “Bhagirath, go to Lahore. 'You must bring
back whatever articles are needed and have been written
139a down. If you remain [there] until the following day you
8til The reference is to the belief, which gained wide currency in later medieval times,
that Ramanand had been the guru of Kabir. The Bhaktct-mila of Nabha Das
lists Kabir as one of the disciples of Ramanand (v. 36) and the tradition which it
records came to be accepted as firm historical fact. Although there is no reason
to doubt that the work of Ramanand must have exercised some influence on
Kabir the tradition which maintains a guru-disciple relationship must bo regarded
as legend. GNSR, p. 155. Ch. Vaudeville, An Cabaret de V Amour (Paris, 1959),
p. 12. Parasu-ram Chaturvcdi, Uttari Bharat ki Santparampard (Prayag, 1951),
pp. 224-25.
665 The compiler’s 'Sivabh’ is obviously an error. In the course of the sakhi which
follows and in all other versions of the same tradition the name is Siyanabh. In
the table of contents, folio 228a (Arabic pagination), the name is spelt slunibh.
e66 This sakhi is analysed in EST.
667 A Khatri gotar. Bhai Gurdas includes in his list of Guru Nanak's disciples a
reference to 'one called Bhagirath of Mailsian who sang the praises of Kali'. BG
11.14. SLTGN (Lag), p. 44. Mailsian is a village near Sultanpur Lodi.
156
THE B40 JANAM-SAKH1
will lose you one chance of salvation.” 0011
Filled with fear [Bhagirath] arose and ran ofT. When he
reached Lahore he went to a merchant 009 and said, “I need
all these articles. Bring them and give them to me.”
The merchant [looked at the list and] answered, “Stay
today and by tomorrow I shall have everything ready.”
"I must go,” replied Bhagirath, “I cannot stay."
. “Everything will be available [today] except for the set
of bangles," said the merchant. “The bangles will be split
and painted today, but it will be night [before they are
ready]. Stay today, Bhagirath.”
“I cannot wait the whole day," 070 insisted Bhagirath.
“If you do not wait today [your] work cannot be
completed,” the merchant assured [him], and then repeated.
“If you must have bangles prepared then wait until evening.
139b “If the work is not done today,” replied Bhagirath,
“and the order [which I received] is not carried out, then 1
shall lose my only chance of salvation."
“Brother 1” exclaimed the merchant, “if anyone’s master
, is harsh then the servant says, ‘My master will ask [what l
have been doing] and will cut my wages.’ But you say that
if [his] order is not carried out you will lose your only
chance of salvation 1 What kind of master do you have,
that as a result of his wrath you forfeit salvation ?"
“My master is a Guru," replied Bhagirath, “and if I do
not carry out his order I lose my opportunity."
“But brother,” protested the merchant, “what guru can
there be in this degenerate age 071 whose word will deprive
you of your opportunity of salvation ?"
"'"'Lit. *>oui birth will be ruined’, you will lose the opportunity of salvation allowed
b> With as a human.
w sih btiuti : moncy-lender/merchant. The use of the word Mnf4, ‘merchant’,
‘shop-keeper 1 , or ‘trader’, docs not mean that the person to whom it was applied
must necessarily be understood as a member of the Sanya caste. In this instance
it is evident that the bii;!i is intended to be understood not as a Banya but as a
Khatri. The binli of this story subsequently sets sail on a trading voyage to some
distant port (folio 140b). Such a venture would have been a natural step for
many Khatris, but inconceivable for a Banya. The bdnla's colleagues arc descri-
bed as vapari lab lok, ‘traders and money-lenders’ (folio 140b). Both vlpirl and
tab indicate Khatris rather than Banyas. Cf. R.C. Temple's observations concer-
ning the usage of lab :
Shah, king, for Khatri, merchant, shopkeeper, banker. This has probably
arisen from the confusion of sab, Hindi, a banker (whence the well-known
word Sahukar, vulgo, sowcar) with shah, Perl, a king.
, — “Honorific Class Names in the Panjab".
IA, vol. XI (1882), pp. 118-19.
n "irrkbl ( trtkil ) : ‘the three times’ ; morning, noon, and evening.
"'kallkil, i.e. the Kaliyuga.
THE m JANAM-SAKHI
157
I
l
"My Master is a Guru and an Exalted One ( MahS -
purukh)," answered Bhagirath.
140a “Fcolish fellow!" said the merchant. “Where in this
degenerate age is there an Exalted One I”
“No, [you are mistaken],' 1 replied Bhagirath. “My Guru
is a perfected Mahi-purukh, the very image of God
(jllrarjJan)."
“Let us go," said the merchant, “I shall accompany
you. In my house there is a [set of] bangles [already]
painted. Keep what you have already tied in your bundle.
If your guru proves to be an Exalted One, then he shall be
not only your guru but mine also. And if he is not an
Exalted One I shall deliver the articles and depart, taking
the [full] price [for them]."
Bhagirath and the merchant set off together and came to
Guru Baba [Nanak]. Before [they arrived] Baba [Nanak]
declared : “Bhagirath, wherever you go your linger instead
of bringing a reply." They heard that pronouncement
140b while they were still proceeding on their way. The portals
of the merchant’s [understanding] opened. “This is God 1"
[he exclaimed]. “This is [indeed] an Exalted One, perceiv-
ing all that is within a man’s heart I” [Hastening on] he
fell at [Baba Nanak’s] feet.
And so the merchant found peace. As he beheld [Baba
Nanak] and fell at his feet lie was filled with joy. He stayed
with Baba [Nanak] for three years before taking leave of
him. [During those years] he committed to writing many
of Baba [Nanak's] utterances [and in this manner] filled
[several] volumes.
[Eventually] he look leave of the Guru and having left
him returned home to Lahore. Summoning [other] traders
he entrusted the entire stock of his shop to them. He [then
proceeded down] to the sea and having laden a ship set
sail for [the place] where Raja Sivanabh lived.®’ 2 In that
town he took up residence and began trading.
[It was his custom while living in that place] to sing klrian
until late at night. When it came to the last watch of the
<r,s The B40 text nowhere names the location of Raja Sivanabh’s abode. The tradition
that he lived in SinghaladipfSri Lanka) which appears in the Puritan manuscripts
and later janam-sakhi versions of the story of Sivanabh, is plainly an interpola-
tion. It was evidently assumed that because the shopkeeper had to sail to ‘where
Raja Sivanabh lived* the location must be over the sc^_ This would at once
suggest Sri Lanka. See GNSR, pp. 11417 ; W.H. McLeod, “Hakikat Rah Mukam
Rajc Sivanabh Ki" in Fauja Singh (ed.). Papers on Guru Nanak (Patiala, (970),
pp. 96-105 ; and idem, “Inter-linear inscriptions in Sri Lanka” in South Asia.
158
THE B40 JANAM-SAKHI
141a night 573 he would arise and bathe with cold water. The
promise 574 of Guru Baba [Nanak] is that he who, in the
last watch of the night, bathes with cold water and repeats
the Guru’s Name will receive nectar (omril) at God's door
and will merge [in mystical union] with the Unborn Self-
Existent One (ajon\ samblio ).* 75 Wherever there is a
dwelling-place 478 of Guru Baba [Nanak], there he provides
a [spiritual] heaven for [his] Sikhs. According to the
Vedas 577 he who bathes during the [last] watch of the night,
will receive merit equivalent to that earned by a donation
of one and a quarter maunds of gold. He who bathes
when four hours of the night have yet to elapse 578
will receive merit equivalent to that earned by a gift of one
and a quarter maunds of rupees. He who bathes before
the sun rises will receive merit equivalent to that earned by
a donation of one and a quarter maunds of milk. He who
bathes at daybreak will receive merit worth one and a
quarter maunds of water. And to the person who bathes
141b after sunrise will be accounted neither merit nor sin.
This is what the Vedas have said. The promise of Guru
Baba [Nanak] is : “A Sikh of mine who bathes at day-
break, pouring cold water over his head, will attain to the
supreme state [of salvation]. He will find salvation in life,
and in death also he will find salvation."
And so that merchant would bathe with cold water
during the last watch of the night, repeat 879 [the divine
Name], and read the Sabad Pothl t ‘° until daybreak. Then
taking breakfast he would proceed on his worldy business.
At night he would sing one of the Guru’s shabads. Having
47, The period from 3 a.m. to 6 a.m. The complete day is divided into eight watchc*
Ipahar) of equal length, wiih the div isions between night and day fixed at 6 a.m.
and 6 p.tn.
lit. command, injunction.
874 Thc epithets ajont ( ajQni , ‘unborn’) and sambho ( satbhan , *sclf-cxistcnt’) arc used
in the Mai Mantra (AG, p. 1) to designate two of the basic attributes of God.
478 The word used is nltis, but the meaning is evidently dharam-sili.
477 Vir Singh, commenting on the same statement in the Hdfiiibid text, writes : 'By
bed the writer means not the Vedas but some other scripture.' Pur JS, p. 76, n.*.
It is difficult to see what 'other scripture’ could be called the Vedas. A more
likely explanation appears to be that the author of this digression on matutinal
bathing had no knowledge of the actual contents of the Vedas.
478 Duringthe last hour of the third watch of the night (2-3 a.m.).
47, j'flpu pari kart. The narrator may perhaps be referring to the practice of repeating
Guru Nanak's Japjl Sdhlb every morning.
880 "The Book of the Word”, or ''Collected Shabads", a collection of the composi-
tions of Guru Nanak. The reference may be intended to apply to the volumes
recorded by the shopkeeper during his sojourn with the Guru (folio 140b).
THE B40 JANAM-SAKH1
159
sung it he would perform [more] Klrtan and then would
sleep.
[In contrast to this pattern] the people of that place
used to arise and bathe after dayback. On Dvadasi 68 ’
they would apply a lilak, and on Sundays, Amavas, 682 and
Ekadasi 083 they would fast. They [also] worshipped idols
and visited temples.
142a The merchant, however, neither fasted nor worshipped
idols, nor [did he observe] any of the customs [associated
with] Amavas or Sunday. Any Hindu who went there was
declared unclean by the people who lived there, [and soon
the people] began to murmur against the shopkeeper.
Eventually a report reached Raja Sivanabh. “Sire, this
marchant behaves in an abominable fashion. He observes
neither fasting nor religious regulations. On Sundays,
Ekadasi and Amavas he does not fast. [He does not
worship] the gods and he does not visit temples. Such
behaviour is abominable.”
“Go,” commanded the Raja, “summon the merchant and
bring him here. Let me see [him]. I shall ask him why he
M2b does such things when he has been born a Hindu.”
The Raja's messengers summoned the merchant and
brought him. [When] he arrived [he respectfully greeted
the raja with the words] “Ram Ram.” He then bowed,
ofTered a coconut, [and in this manner] approached [the
Raja].
The Raja then questioned him. “Merchant, you were
born a Hindu [and yet] you do not observe fasting, religious
discipline, nor [idol] worship. Why do you not do so ?”
“Sire,” replied the merchant. “I have [already] obtained
that thing for which you perform lasts, religious observances,
and discipline. Why then should I fast and perform [these]
religious observances ?”
“What is this things that you have obtained, from which
you have derived [such] joy ?” asked the Raja.
“I have been in the presence of an Exalted One, sire,"
answered [the merchant], “One whose presence imparts
m Thc twelfth day of the lunar month.
** s The last day of the dark half of each lunar month.
M ekddasi (Pbi. ikidast ) : the eleventh day of each half of the lunar month. For
Vaisnavas the consumption of grains is prohibited on this day. Only fruit vegeta-
bles, and milk arc permitted.
To fast on this holy day and to offer pu/a to Vishnu is to ensure the forgive-
ness of sins and the gratification of all one's wishes.
— J.A. Dubois, Hindu Manners, Customs and Ceremonies
(Oxford, 1924), pp. 702-3.
160
THE B40 XANAM-SAKHT
salvation.”
I43a And did yon derive satisfaction from his presence 7”
enquired the Raja.
‘‘Sire, if one has met God how can there be any question
of [mere] satisfaction !” responded the merchant.
. “Is it possible, merchant, that. there could be such art
Exalted One in the Kaliyuga 7" asked the Raja. “[Could
there possibly be, in this degenerate age,] one whose
presence brings salvation 7”
‘‘It is Guru Baba Nanak, sire,” he replied. “He who
repeats his name finds salvation.”
“Recite his saying to me,” commanded the Raja, “for
from his saying it will be possible to recognise what manner
of man he must be.”
The merchant then made known the sacred utterances
(bdnl) of Baba [Nanak] ji and when he had heard these
sacred utterances Raja Sivanabh was content. The Raja
understood the sacred utterances of Guru Baba [Nanak].
“Brother merchant,” he declared, “he who uttered these
sayings is my Guru.”
[And so] Raja Sivanabh became a believer (sikli) in the
I43b Word of Guru Baba [Nanak]. “Brother merchant,” he
said, “take me with you to where Guru Baba Nanak is,
that I [too] may behold his presence ( darsan ).”
“If you travel thus, sire, then who knows whether or not
you can get there 7” replied the merchant. “If, however,
you worship him in your heart he will meet you here, at
this very spot.
“Tell me in wbat place Guru Baba [Nanak] lives,” said
Raja Sivanabh.
“Sire,” came the reply, “fifteen on sixteen kos from
Lahore, 684 on the bank of the river, there has been built
[the village of] Kartarpur. That is where Guru Nanak
lives. There [too], across the Ravi, is Talvandi, [the
village] of Rai Bhoa the Bhatti, where Baba [Nanak] ji was
born. And on the nearer side [of the river] Kartarpur has
been built. 088 There the Exalted One dwells — [though in
144a fact] he [dwells] in all places, and wherever he is worshipped
there he is present."
“Then let us proceed to Lahore so that having gone
[there] I may behold his presence,” said the Raja.
' 8J Thc Hifit&bid text adds : ‘in the land of Panjab’. Pur JS, p. 77.
M6 Hcre the narrator’s geographical knowledge is at fault. Talvandi and Kartarpur
are both on the right bank of the Ravi, the former at some distance from it and
the latter immediately beside the river.
THE B40 JANAM-SAK.HI
161
“Sire," replied (he merchant, “the nature of an Exalted
One is such that he who sets out [to visit him] can never
reach [his destination]. Worship him in your heart 688 for
Guru Baba [Nanak] is one who perceives all that is within
a man’s heart. He will meet you here in this very place.”
Raja Sivanabh accepted this and the merchant then
departed. At the time of his departure he assured
[Sivanabh] : “Rajaji, the Guru will visit you, and you will
be unable to hide [from him]. Who knows in what form
he may come to bestow [the joy of] his presence upon you.
[He may come] in the form of a yogi, or that of a Brahman;
as a faqir, a Digambar, a bairagi, a Khatri, a pandit, or
144b [even] in the guise of a profligate. 887 And so it will not be
known in what form he will appear to you. He is the
Eternal One. Be alert 1” Then having laden a ship the
mcrchcnt sailed west from there. 680
[BABA NANAK AND RAJA SIVANABH]
After [the merchant’s departure] the Raja was desolate
[yearning for] the presence of Guru Baba [Nanak]. For
[the whole of] that day, throughout all eight watches 669
whether lying down, arising, sitting, sleeping or waking — he
longed continually for Guru Baba [Nanak]. His heart
harboured no other desire. At all times he thought only of
Baba [Nanak].
Then the Raja summoned the most beautiful of slave-girls
and instructed them : “Report the arrival of any sadhu.
Attend to his needs whether he be a sanyasi, brahamachari,
145a yogi, Digambar, Vaisnava, Hindu or Muslim. Whether
he comes in the form of a faqir, an ascetic (ant), or a
dervish attend to his needs. Serve him in such a manner
that he takes leave of his senses.’’ In the Raja’s mind
there was this [idea], that if there should be any perfect
master of the passions his commitment to righteousness
(i dharma ) would survive [such temptations]. In this degene-
ua stmS : spirit.
ea, bekald (beqald). This is presumably intended to indicate an adherent of tantric
beliefs, ono who pt a :tiscd the fivo execrable rites (the pSflcmakar, or ‘five mV).
The Adi Sakhts catalogue of possible disguises omits balrdgl pandit, and profli-
gate, but adds sanyasi , valsnav, mukadam (muqaddam), Hindu, and Muslim. /IS,
p. 64. The HSJiz&bad list omits pandit and profligate, but adds sanyasi , brahama-
chart, qatandar, Hindu, and Muslim. Pur JS, p. 77.
888 The Hdfizabsd version omits this detail, possibly because it would conflict with its
identification (following Calebrooke) of Singhaladip (Sri Lanka) as the location of
Raja Sivanabh’s kingdom. Pur JS, pp. 77, 86.
689 For the full period of twenty-four hours.
162
THE B40 JANAM-SAKHI
rate age [Kaliyuga] Baba Nanak [alone] is the perfect Guru
and by this stratagem, [thought the Raja], he will be
discovered. Apart from this there could be no other way
of discovering [his identity!-
Baba Nanak is the perfected one who perceives all that
is in a man’s heart. Because of the Raja’s devotion he
appeared there (in the Raja’s domain). Now there was a
garden [there] which had stood withered for many years.
Along all four sides was a wall. A door had been let
[into it, but] no one could either enter or leave [through it].
Baba Nanak, [however], entered the garden and as soon as
he set foot in it the garden blossomed.
145b The people who saw it blossom were thunderstruck. ‘‘By
God I” [they cried], “The garden was withered [and now]
it has become green I What miracle is this !’’
Then the gardener came to see the garden. He ran
[there] and when he arrived what should he see but [the
garden] in full bloom. There was the door [in the wall]
so opening it the gardener entered.
ILLUSTRATION 33
146a When he went into [the garden he saw] a faqir sitting
cross-legged, rapt in meditation, and seeing him he was
amazed. [Thus] the gardener beheld the presence of Guru
Baba [Nanak]. “Brother I” he exclaimed. “This garden
which stood withered for many years has blossomed I
Blessings upon my destiny that I have witnessed this I”
The gardener [respectfully] withdrew [from the garden
and] ran to Raja Sivanabh. “Noble Raja !” he cried, “a
f.iqir has entered the withered garden and from his appeara-
nce it seems that he is just like God !”
“Go !’’ said the Raja to the slave-girls. “Go and sec
the ascetic. Let us see what kind of ascetic he is." If
anyone came — whether ascetic, master ascetic, yogi, or
146b sanyasi — those slave-girls would go and then return
[having shown that the visitor’s ascetic principles were not
inviolable]. They imagined that this faqir [who had just
arrived] would be another such [frail ascetic].
The slave-girls departed and approaching Baba [Nanak]
they sat down around him. They then began to tempt
him. They tried to entice him with their eyes, they mur-
mured sweet and soothing words, they brought him the
most tasty kinds of food and set them before him, and
they laid before him the most splendid garments and the
THE B40 JANAM-SAKHI
163
most excellent of dried fruits. [In this manner] they
waited upon Baba [Nanak] ji. Some were twelve years old,
some were sixteen, some fifteen, and some eighteen. Their
alluring appearance was like that of the Kamkandalas. 890
the seductive sirens of Raja Indra; 89 ' or like the four
. temptresses of Vaikunth. 992 Whoever looked upon them
[even such] supermen 893 and sages [as] the sons of Brama 898
and [the line of saintly heroes from] Janak onwards 998 [or]
147a ascetics and master ascetics such as Rishi Sringa 898 — would
have lost their heads.
“Eat something,” they said to Baba [Nanak] ji. “Put on
some [of these garments]. Take whatever pleasure your
heart craves. Tell us what you desire. Let our desire
[to serve you] be fulfilled.”
Guru Baba Nanak [responded by] singing a shabad in
w apasari : maidens sent by Indra to seduce any ascetic who might be undergoing
severe austerities.
“•‘Indra, the Vcdic god of war and of the firmament, noted for his feasting, drinking,
and a moral sensuality.
His libertine character is also shown by his frequently sending celestial
nymohs to excite the passions of holy men, and to beguile them from the potent
penances which he dreaded.
—John Dowson, A Classical Dictionary of Hindu Mythology
(London, 1961), p. 126.
nn chatar (char) nilki : the 'four mistresses', or ‘four varieties of women’, with speci-
fic reference to their physical endowments and differing capacities for sexual
intercourse. In erotic literature the masculine form nalka designates a male lover.
According to the Kimalastras there are four (sometimes three) varieties of nalka,
viz. I ala (hare), mriga (buck), vrl/abha (bull), and air a (horse). These four are
matched by four corresponding varieties of female partners, viz. padmlni (lotus),
chitrini (painting), lankliini (conch) and hastini (elephant). These are the char
Haiku. Tn order to achieve sexual satisfaction a man should cohabit with a woman
of the category corresponding to his own. Walker 11.19, 434-35. The char naiki
have no particular connection with Vaikunth (or Baikunth), the Paradise of Visnu,
and it is evident that the narrator had only a vague notion of the meaning of the
term. The translation ‘four temptresses' probably approximates to Jiis understan-
ding and intention. .
m suranar : beings endowed with both human and divine qualities ; men endowed
with superhuman qualities.
8,4 sanakidak : 'Sanak, etc.’, the four mind-bom ‘sons’, or kumir, of Brahma (Sanak,
Sanand, Sanatan, and Sanat-kumar).
t9& janakidak : 'Janak, etc.’
8,8 slngt rikhi (r/ya Irnga) : Rishi Sringa (the ‘dccr-horned’), the mighty ascetic
seduced by courtesans whom King Lompada had despatched in order to bring
himtoAngaand there terminate a drought. Rimayana 1.9-11. Mahabhdrata
III. 110-113. E.B. Cowell (ed.), The Jataka or Stories of the Buddha's Former
Births, vol. v, pp. 79-84, 100-106. For the differing versions of the myth and a
discussion of their significance see Wendy Donigcr O' Flaherty, Asceticism and
Eroticism in the Mythology of ilea (London, 1973), pp. 42-50.
164
THE B40 JANAM-SAKH1
Basant raga. 987
Rig Basant
He who is worldly is [like] a crow, heedless of the divine
Name.
Forgetful of the Name and trembling [instead] before a
horoscope ! 988
[His] man is submerged 988 [borne down by] the vice which
it harbours.
[Observing this I have] broken the bonds of the erring
[understanding which bound me] to the world. 1.
Lust and wrath are poison; heavy the burden [one must
bear].
Without the divine Name how can [one attain to] virtue ?
Refrain
[Can] a house of sand [be built upon] a whirlpool ?
Or can there be rain without drops of water ? ,0 °
[Man] is moulded from a mother’s [ovum and a father’s]
sperm. 70 ’
[His salvation lies in] submission to the divine Name,
[to Him] who dwells immanent in all. 2.
Creator of all, the Supreme Guru 1
Thee I adore and at Thy feet 1 fall.
147b Let me be wholly absorbed in [Thy] Name, wholly 702
turned towards [Thee].
A thief is he who conceals [Thy] Name 1 3.
A woman 703 desires elegance and carnal delights.
Betel-leaf, flowers, the [transient] sweetness [which
turns to] anguish.
'‘'•'•Basant Ait 1, AG p. 1187. The reason for introducing the aftapadt a t this point
appears to be a misconstruing of the first line of the final stanza. The word
mohan, designating God, has evidently been understood as mohlnt , an alluring
woman. The B40 version given here differs in numerous details from that of the
Adi Granth.
tn grlh dekhahi ( grab dekhni). AG : gtral dekhu.
68 Vn6e. AG : iolai, ‘shivers’.
,<XI AG : barakhasl bint budabudi heri. ‘[It is as durable as) the bubles one sees
formed by rain.' ,
701 AG : mitr bind le dhari chaku pherl. 'Man is moulded from a mere drop of
sperm.'
70! r<in/, ‘[my] body'. AG : tujh, ‘Thee'.
703 The ‘woman’ signifies mankind. Perverse man seeks his pleasure in worldly
pursuits rather than in the ineffable joy of mystical union with the divine
Bridegroom.
THE B40 JANAM-SAKH1
165
She reveals and makes merry, but all must turn to lamen-
tation.
Let her cast herself upon the Lord’s mercy and all her
deeds will find fulfilment. 704 4 .
He who lays up the poison [of worldliness] destroys his
[own] honour ;
[Whereas] he who is steeped in the Truth 708 marches to
[his heavenly] home in triumph.
All that the Lord does He performs according to His
will.
[When one perceives this], O my mother, 708 [all] fear
flees from one’s heart. 707 5.
She arrays herself in fine garments, adorning herself in
diverse ways.
[And beholding her] appearance she is filled with pride,
•• [forgetting that such) beauty must fade.
Hopes and yearnings, infinite in number, [rule her]
mind. 706
Without the divine Name there must be a void in [her]
heart. 6.
Array 708 [yourself in seemly garments], O princess.
Repeat the divine Name [and thereby] deck [yourself]
with beauty.
Serve the Master, love and cherish [Him], the Lord;
Serve [Him], the Guru, the Lord who quenches your
thirst. 7 ’ 0 7.
[Thou], the Enchanter, 7 ” hast captivated my heart.
By the Guru’s Word I have come to know Thee.
1 48a Nanak desires only the door of the Lord; 7 ' 2
701 AG stanza 5.
7tli AG : s/ich mim/, ‘in the True Name’.
Kl bhai manJhi nlrabhau. 'within [one’s) man there arises fearlessness’. AG : bhai
manal nlrabhau , normally construed as : ‘He who has fear of God [becomes]
fearless.’
n, AG stanza 4. The subject of the sixth stanza indicates that the Adi Granth order
is correct.
106 AG : A jtf manasS bhndho barn. ‘Hopes and longings bar the door [to salvation]'.
7<l, kaehhahu. AG : gdchhahu, 'Begone 1’
7l0 AG : Begone, O princess 1
Repeat the True Name [and thereby] deck [yourself] with beauty.
Serve the Beloved ; lean upon the love of the Lord.
Let the Guru's Word drive away [your] thirst for poison.
7u mohan : alluring, seductive, enchanting. An epithet of Krisna, here used to
designate God.
7l, AG : nanak th&ihe chdhahl prabho duarl. ‘Nanak desires only to stand at the
door of the Lord.'
THE B40 JANAM-SAKHf
166
Mercifully gather me into the joy of Thy Name. 8.
Having sung this asfapadl for the slave-girls' benefit
Baba [Nanak] ji said, “If one does not sing [the praises] of
God all is vain.” [And then] he sang another shabad in
praise of God, [a shabad in] Asa raga. [In this manner]
he bestowed upon them the adornment of the jewellery and
garments of [inner] peace, and so instilled [within their
hearts love of] the divine Name.
Rag Asa 713
Let the woman 714 take her man as a pearl and, like a jewel,
string it on the thread or [her] breath. 71 *
Let her deck herself with the adornment of forgiveness,
[for thus] shall she enjoy her Beloved. I .
The woman is enraptured by Thy manifold attractions,
O Beloved.
None can allure like Thee. Refrain
Repealing the Lord’s Name is as a garland around her
neck; [remembrance of] Damodar 719 a cleansing twig. 717
The performance [of this discipline] is as a bangle worn
[on her wrist]; 718 in this manner docs she subdue her
[wayward] mind. 2.
148b Let the woman wear God 719 as her ring, and God as her
silken garment.
Let patience be the adorning of the parting in her hair,
and God 720 the surma which she applies [to her eyes].
3.
If she light the lamp [of divine wisdom] in the temple
of her man, and spread her body as a bed;
Then, O Nanak, when to this couch comes the Lord of
Wisdom she shall know the bliss of union [with Him].
4.
[When they heard this] a great peace descended upon
them. The inner fire had been extinguished. By Baba
,u Asi 35, AG p. 359.
’“Devotee.
’“The reference is to the practice of repeating the divine Name with each breath.
’“An epithet of Krisna ; God.
’“The twig used for brushing teeth.
718 /tG : kar karl karats kangan pahtrai. 'The Creator is worn as a bracelet on her
wrist.'
‘ >lt madhu-sCdan : ‘Slayer of Madhu', Krisna
ia sri-rang : ‘Enjoyer of Sri [Laksmi]’, Visnu.
THE B-fD JANAM-SAKHI
167
[Nanak’s] discourse and by his presence it was stilled [and
in its place] there welled up divine understanding. With
the shedding of ignorance evil understanding was cast aside.
Returning to the dwelling of Siva [nabh] they stood [out-
side and] began to chant, “Guru, Guru." Through the
teachings of the Exalted One they had obtained the joy
[which comes from realisation of] the Truth and had been
engulfed in the blissful awareness which had dawned upon
them. Just as the partridge 721 remains transfixed by the
moon, so they remained transfixed by the presence of Baba
[Nanak] ji. Having drunk from the cup of Love they had
become intoxicated, ecstatic 1 As water merges with water,
so they had been swallowed up in [an ecstasy of] love and
adoration.
ILLUSTRATION 34
149b They then went to the Raja. The Raja, who had pre-
viously [made a habit of] calling them [for their company]
was summoning them [again. This time, however] the
slave-girls announced: “Rajaji from now on do not jest
with us. Now you are our father.”
The Raja was astounded. “By God !” [he said to
himself], “they would not leave me for even half an hour 722
and now they have started calling me a father I They have
met the Exalted One 1"
The Raja then asked the slave-girls, “What has happened
to you 7"
“Rajaji," they replied, “that which has happened to ■ us
has snatched us from hell and brought us to blessedness.
This Exalted One whose presence we have beheld has wiped
1 50a clean for us the record of many [evil] deeds. 723 We have
been granted salvation.” 72 '*
Then the Raja realised that it was indeed the Exalted
One. He had had come ! He arose and departed from
there. When he reached [the garden] the Exalted One was
7ml chakor : the Greek partridge ( Allcctorh graced ) which is found in the higher
areas of Kashmir and eastwards along the Himalayas. According to legend it is
fascinated by the moon, and is said to comsume moonbeams and fire. Its moon-
fixation serves (as in this instance) as a conventional simile for firm adherence
to any person, object, or belief.
’’—ghan : twenty-four minutes. They continually sought his company for amorous
reasons.
’ !n ankHr : late ; the destiny compounded from the sum total of one’s deeds ;
karma .
,S WA : fulfilment (of the quest for Truth).
16S
THE B40 JANAM-SAKH!
standing ahead of him with his back turned. The Raja also
went and stood [there]. Baba [Nanak] ji left the tree [beside
which he had been standing] and stood [beside] another
tree. Following him the Raja also stood [near the other
tree]. For some days Baba Nanak proceeded on [in this
manner, with] Raja Sivanabh following behind, [until
eventually], after several days had passed, Baba Nanak
went and sat at [his] place of meditation.™
And then Baba Nanak asked, ‘‘Are you well, Raja
“By your grace I am well, Sir,” replied the Raja.
“Are you in good health, Raja,” enquired Baba [Nanak],
“and arc you happy ?’’
150b “By your grace I am well today,” answered the Raja,”
[for] I have beheld your presence.”
728 The Raja could not, [however], determine whether
Baba [Nanak really] was Baba [Nanak] or someone else.
He had earlier recorded the information that Baba [Nanak]
the Guru is of the Khatri caste and the Bedi sub-caste,
that his home is in Kartarpur, and that he was born in
Talvandi, [the village] of Rai Bhoa the Bhatti. The idea
occurred to the Raja that he should ask [him who he was],
and so he said i 727
Master, where is Thy Name [to be discerned] ? How art
Thou to be known. 728
When Thou dost summon me within Thy palace 720 let me
enquire [of Thee the way of mystical] union.
Then the Raja asked, "Master, are you a yogi ?" Baba
[Nanak] replied by singing a shabad in Maru raga. 730
72s s inghisan : a scat designated for a particular purpose ; normally 'throne', but
here evidently a place chosen for meditation.
::r -T!’is portion of the sakhi has been constructed out of the shabad which it incorpo-
rates. The Puritan and Dill traditions record simpler, less developed versions
of the same discourse. Pur JS, p. 87, Biti JS, pp. 122-23.
,2, The couplet which follows is the refrain of Guru Nanak’s MSrB 1 1. AG p. 992.
The narrator has here put the refrain of the shabad into Raja Sivanabh's mouth,
and made the remainder of the shabad serve as Baba Nanak’s answers to Siva-
nabh's questions.
72i jstt. The narrator has construed it to mean Jill, ‘caste’, and has interpreted the
first clause of Guru Nanak's apostrophe as an enquiry concerning the Guru's own
name. In this sense the line would have to be translated :
Master, what is your name and what your caste ?
720 The narrator has here understood the 'palace' to be an earthly structure and has
accordingly put the invitation into the mouth of Raja Sivanabh. This would
require the following translation :
Let me invite you within (my) palace, that I may enquire [of you the way of
mystical) union [with God).
7i »Mdra 11, AG p. 992.
THE B40 JANAM-SAKHI
Rig Mini
169
I
»
No particle of filth [will be found] on the yogi [who
chooses] the path [of meditation on] the spotless Name.
The beloved Master, the eternally True One, dwells
151a [within him, and thus for him] is ended the trans-
migratory round.
The Raja then asked, “Master, are you a Brahman ?”
Baba [Nanak] replied :
The Brahman [who would find] Brahma [mu6t] bathe in
[the waters of divine] wisdom, and worship God with
the leaves of virtue.
There is but one divine Name, one God, one Light
illumining the thfee worlds. 2.
The Raja then asked, “Master, arc you a Khatri ?" Baba
[Nanak] replied :
Let [my] tongue be the rod [of a measuring balance, my]
heart [its] scale, and therein let me weight the illimi-
table Name.
There is but one shop, [the world, with its one] Master
[He who] controls all [other dealers], traders of many
kinds.’ 3 ' 3.
732 The Raja then said, “Master, tell me [about] one
world — [either this world or the next] — so that I may
understand [in which of them salvation is to be found].
Let me hear from an Exalted One [such] words as [only]
an Exalted One [can utter].” Baba [Nanak] replied :
The True Guru imparts salvation both in this [world] and
the next. He who dwells in enraptured union with
God, from whose understanding all error has been
purged he it is who perceives this.
151b [He it is who] enshrines the divine Word [in his being,
who] banishes doubt [from his mind, and who] day
and night offers eternal praise [to the Lord]. 4.
“Sir,” said the Raja, “I have not yet managed to
discover your caste or lineage, but do [at least] tell me
where your home is, so that if you mention the name
Talvandi I shall know that [you are] the one [for whom
I have been waiting].” The Raja then asked, “Master,
~ 3l AG : Ik bhsil, ‘of one kind’.
,3, The Hdfiiabad manuscript here inserts the question : ‘Sire, are you a Hindu or a
Muslim 7’ Pur JS, p. 87, n. *. The Coltbrooke manuscript omits all questions
and instead brackets the third and fourth stanzas in a tingle quotation. The Adi
Sdklils agrees with B40. AS, p. 68.
170
THE B40 JANAM-SAKHI
in what place™ is your home 734 ?” Baba [Nanak] replied :
Above is the sky wherein dwells Gorakh, and there too
dwells his ineffable Guru. 738
By the Guru’s guiding I have perceived the One in all
that lies around me ; [and so from all worldly
concern] Nanak has become detached. 5.
When he said, “Nanak has become detached” the Raja
cried, “It really is Nanak 1” He was oveijoyed. “Blessed
is my destiny that I should have met a perfect Guru such
as [this,” he exclaimed], “and that I should have obtained
the [inestimable privilege of] beholding his presence 1”
152a The Raja reverently walked around 730 [Baba Nanak] and
then fell at his feet. “My Lord,” he declared, “all things
are known to thee 1 There is no need for me to relate
[what is in my mind], for thou art the reader of inward
thoughts. Thou art the supreme God ! 737 It is beyond
*■ the mind’s capacity to comprehend anything of [thy] worth
and beyond the tongue to utter even a [tiny] measure of
[thy] praise. Ears are unable to hear anything else, eyes
to see anything else. Feet do not possess the power to go
elsewhere, nor the body the strength to serve any other.
Mercif ul and gracious One, Lord of the lowly, Fulliller
of desires, and revered Guru, graciously bestow thy
compassion upon thy disciple. True Lord, kindly grace
152b [my] dwelling."
“Go Raja,” commanded Guru Baba [Nanak]. “Go,
prepare a dharamsala and return.
ILLUSTRATION 35
153a Then I shall go [with you].”
,33 dharll : lit. 'earth’ or 'land’, but without necessarily suggesting the defined boun-
daries and substantial area implied in the usage of the English word ‘land’.
,84 In the Puritan version the raja’s question at this point is : 'Are you Gorakhnath ?’
Pur JS, p. 87. The stanza which follows indicates the genesis of this question.
,35 The meaning of this line is obscure. There seems to be little doubt that the word
gagan, ‘sky’, is being used in its Nath sense of the mystic void into which the
liberated jiv ascends to supreme bliss (a sense in which it corresponds to iHnya ).
Sec note 410. The identity of Gorakh it, however, uncertain. Although the
reference to the gagan of the Naths suggests that he may be Gorakhnath it is
difficult to harmonise this possibility with the remainder of the line. Another
possibility is that the reference could be to God ( go-rakh ).
n> pradaktinS : the reverential circumambulation of a venerated person, object, or
■ place. The movement is performed in a clockwise direction, thus keeping the
right side towards the person or object of veneration.
787 parabraham parametvar.
THE B40 JANAM-SAKHI
171
In obedience to the command which he had been given
the Raja went and prepared a dharamsala. He erected
[a building] in a most secluded place, plastering [the floor]
with a plane 738 and spreading out small straw mats. Then
he returned to Baba [Nanak] in order to conduct him [to
the dharamsala]. When he arrived, [however], he
discovered that Baba [Nanak] was no longer there. [Over-
come with grief] he fell senseless at the very place where
he was standing.
The Raja’s attendants ran [to him] crying, “O God 1
Whatever has happened to the Raja ? He returned here
and collapsed.” Taking hold of him they sat him up,
following which [some] people came running [and said],
“Rajaji, the Babaji has gone to the house 738 and is sitting
153b [inside]. Come, the Babaji is calling you.”
“Wondrous is thy power 1" cried the Raja. “Now am
1 restored to my senses. Like a parched and gasping fish
returning to water, [or] like the piping cuckoo 740 when
it receives a shower of nectar, so has my life surged
back in rapture and in ecstasy. I knew that in his travels
Baba [Nanak] ji would [eventually] come.” The Raja
went and reverently walking round him prostrated himself,
[declaring], “I am thine 1 I am thine ! 74 '
Then the Raja, [believing that Baba Nanak would soon
leave him], began to wail and lament. Baba [Nanak] ji
showed mercy towards him and remained there for mapy
days. He spoke many [divine] sayings [and while] there
he composed the PrSn Sahgali . 742 Many were the disciples
1 54a ( sikh ) he made. There is as much land on this side of the
ocean as there is over the ocean. 743 Sivanabh was the
7S, gaja : a wooden tool for smoothing plaster ; a float.
73, Prcsumably to the dharamsala.
740 CAotrf*r ( chatak , also known as the papilla), the piedcrested cuckoo ( Coccystes
mdanoleucos) Which according to popular belief lives on raindrops. Abu al-Fazl
describes it as follows :
The Papiha is smaller than the Koel, with a shorter and slenderer tail.
Its love is chanted in story. It is in full song in the beginning of the rainy
season and has a peculiar note and its plaintive strain is heard oftencst at
night, and makes love's unhealed wounds bleed anew. It is from its note
that the word Piu is taken, which in Hindi signifies ‘beloved’.
— A'in III. 121-22.
In devotional literature tho chatrik is commonly used as a conventional image
symbolising the soul’s yearning for God. Cf. folio 200b.
' ,,, ballhsre Jau : lit. ‘I become a sacrifice (to thee).’
742 “The Chain of the Breath”. Sec note 650.
It is possible that the word saigli may have encouraged the subsequent identi-
fication of Sivanabh's kingdom with Sri Lanka (Singhaladip, or Sangal-dvip).
743 This stray reference is taken from the Bhdgauata Purina v. 20.35.
172
THE B40 JANAM-SAKH1
Raja of that town. “Glory 1 Glory 1” cried everyone in
that country. “Glory, glory, glory to Baba Nanak ! 744
[while] there he brought fame to the Raja of that place.
That Raja has constructed a dharamsala and has preached
the divine Word. A hundred maunds of salt are used in
his kitchen. 746 Having brought salvation [to the people)
of that place and having circulated [his] divine sayings
[throughout the area] Guru Baba Nanak departed.
The sakhi is finished. Another sakhi follows : Baba
[Nanak] visited Kabul.
154b [HOW] BABA [NANAK] JI VISITED KABUL 746
Once while proceeding on his travels Baba [Nanak] ji
came to Kabul. Arriving there he entered a mosque and sat
down. A Turkish mullah [who observed him there] cried,
“You are a Hindu ! Begone I This is no place for you.
This is the qazi’s mosque." And so the mullah would not
let Baba [Nanak] sit there.
Baba [Nanak, however] asked him, "Mullah, can you
prevent the mosque [from moving] ?’*
^[Certainly] I can prevent it,” retorted the mullah.
Baba [Nanak] then climbed onto the mosque, and
having ascended it he made it move around Kabul.
,44 viA vdh Bdbd Ndnak vdh.
74s The frequency with which this obscure detail is mentioned elsewhere suggests
that it must be the remanant of a very popular story. In the different versions
the actual quantity of salt varies. Two of the Adi Sakhis texts (the Sikh
Reference Library and Moti Bagh Palace manuscripts) specify five maunds.
whereas the Adi Sdkhis manuscript in the possession of S. Shamshcr Singh Ashok
enlarges this figure to five hundred maunds. AS, p. 69. The Pure! an janam-sakhis
give twenty -one maunds and imply that this was the daily consumption. It
indicates, however, that the consumption was in the congregational kitchen, not
in that of the raja. Pur JS , p. 89. The Hakikat Rdh Mukdm Rdje Sivandbh kl
mentions the detail in a description of the sangat which met during the days of
Sivanabh's grandson. It states :
Twenty maunds of salt are used in the kitchen every day.
— W.H. McLeod, op. cit., p. 97.
The Bdld janam-sakhis omit the detail altogether. B40 is at this point following
the Ql manuscript. The actual weight of a maund has varied considerably
during the last four hundred years and regional variations are still encountered.
Prior to the time of Akbar the commonest maund evidently weighed 28 or 29 lbs.
avoirdupois. Akbar’s edict concerning the weight of a seer resulted in a maund
of 55} lbs. avoirdupois, or approximately half a hundred weight. W. H,
Moreland, India at the Death of Akbar (London, 1920), p. 53. The standard
modem maund, where it is still used, weighs 100 lbs. troy, or 82-? Ibs.
avoirdupois. See not 771.
,46 At this point the B40 compiler takes up his Narrative III source. See
Introduction, pp. 12-13.
THE B40 JANAM-SAKHI
173
“This is a mighty pir 1" declared all the [astounded]
Muslims, “A confident of God 1” [To Baba Nanak] they
cried, “Baba ji, thou whom God has Created, by [the power
of] your nearness to Him make the mosque stand still.”
155a Baba [Nanak] brought the mosque to a halt and everyone
fell at his feet. Baba [Nanak] then said [to them], “You
[Muslims] worship the left foot and Hindus worship the
right.” Hindus and Muslims [both] began ministering to
his needs. [While] there Baba Nanakji had the people call
him Baba Aughar. 747 There [also] Baba Nanak taught those
whom he had made Sikhs [the three-fold discipline of
repeating] the divine Name, [giving] charity, and [regular]
bathing.
[WATER RESTORED TO A LAND OF GIANTS)
Leaving there Baba [Nanak] ji entered a land of giants. 748
When he arrived he observed that there was no water
and that as a result of this absence of water the people were
suffering greatly. Baba [Nanak] constructed a pond upon
a hill [and also] built a dharamsala. The Raja [of that area]
became a Sikh, together with his people. They chanted
“Guru, Guru” sang the compositions [of Baba Nanak], and
attended to the needs of [other] Sikhs.
The sakhi is finished. Another sakhi follows : A 6akhi
concerning [a visit to] the land of Bhutan.
155a ILLUSTRATION 36 v
156b [A VISIT TO BHUTAN)
Baba Nanak visited the land of Bhutan!. 749 Arriving
there he tarried in a garden and any who came to pay their
7,,, augharu : 'opposed to family life'; rcnunciant. MK, p. 18. The title evidently
means 'the Baba who has renounced the life of a householder’. Cf. NPr II. 14
(114). The term Aughar is normally used to designate Gorakhnathi novitiates
who have not yet undergone the Kanphat initiation ceremony in which their
ears are split. G. W. Briggs, Gorakhnith and the Kdnphata Yogis (Calcutta, 1938),
pp. 10, 27, 30-31, 33.
7K Mahn lok.
74 *Bhutant has inevitably but erroneously been identified with the modern state of
Bhutan, bounded by Assam, Bengal, Sikkim and Tibet. MK, p. 689 and
Addendum, p. 83. Vir Singh (ed.) Sri Gur Nanak Prakii , vol. iv (Amritsar,
1962), p. 877, n. f. Bhutan, or Bhutant, means simply ‘Tibetan land”. ( bhoit ,
bhaulia, 'Tibetan, Tib. bod, ‘Tibet’). It was accordingly used for the entire
area in which Tibetan culture predominated and was not narrowed down to its
present restricted meaning until the British period. A janam-sakhi written in
(Contd. to next page)
174
THE B40 JANAM-SAKHI
respects remained sitting there [with him. Transfixed by
his presence] they could not arise, nor could they return to
[their] homes. Word was passed around the land that an
Exalted One had come to the land. “He neither cats nor
drinks,” [said the people], “nor does he speak to anyone.
Nothing docs he ask for and nothing does he take. He is
a most serene faqir.”
When the raja of that place heard [the news] he visited
Baba [Nanak]. He came bringing fine things, [things] to
eat [and things] to wear, and when he arrived he prostrated
himself. Now Baba [Nanak had] noted the custom of that
country and of those [who lived there] whereby the raja
would perform a despicable deed. The raja would put on
156b a garment of astrakhan and whenever anyone's daughter
was married she had to go to the raja for the first night.
[Only] afterwards could she live with her husband. 780 Baba
Nanak said to the raja, “Abandon this practice which you
are following, raja. This is the Guru’s command. And
ask whatever you desire. The Guru will be generous
to you.”
“Baba,” replied the raja, “in my country there is an
abundance of rice and wool, but nothing else grows.”
[In response to this need] Baba Nanak bestowed upon that
country a variety of food. He gave fragrant perfumes and he
gave cloth. He gave a gold mine, a silver mine, a copper mine,
a tin mine, a lead mine, and a zinc mine — all of these [he
gave]. In the mountains he brought into being musk [deer],
silk [worms], numerous [kinds of] fruit, and many other
(Contd...)
1733 would certainly use the word in its earlier, broader sense to mean Tibet,
t would, however, be a mistake to construe the janam-sakhi usage in a
geographical sense, Tor it is primarily symbolic. The remote Himalayas
symbolized tantric magic and sinister erotic customs, and because this particular
anecdote features a certain raja's 'despicable deed' Bhutan provides an
appropriate setting. In two versions of the sakhi entitled “The Country Ruled
by Women" this same conventional function is served by Kamarupa. Sec note
374. The actual area which supplied the narrator with his geographical details
was evidently Kashmir.
’‘“Although the jus prlmat nocils custom is particularly associated with the Andhras
(S.C. Upadhyaya, Kama Sutra of Vatsyayana, Bombay 1963, pp. 196-97) the
defloration theme is an aspect of a much wider Indian tradition. It is allied
to notions of the magical potency of the initial sexual act, the belief being that
the power released by the act can best be neutralised by those who are
themselves the repositaties of power. This normally meant priests (hence the
custom of ritual defloration in some parts of India) but the neutralising power
might also be attributed to rajas. The defloration of virgins was also believed to
possess a particular potency by the practitioners of tantric Stri-PBji. Walker
11.432, 571-71
THE B40 JANAM-SAKHI
175
1 57a things. The raja then became a Sikh, together with [his]
people. Baba [Nanak] inculcated in them [the three-fold
discipline of repeating] the divine Name, [giving] charity, and
[regular] bathing. A dharamsala was built and [Baba
Nanak] had them call him by the name of Gracious Guru
( gurumiharv&n ).
[When] the Guru was about to depart the raja and the
people declared, "Blessed is this country wherein your feet
have trodden I” They tried to persuade him to stay.
Baba [Nanak] realised that they would not give up their
intention [of keeping him in their country], and so while
he was sitting in their midst imparting happiness to them
he [suddenly] disappeared and reappeared in another
country. They who were [left] sitting there were astounded.
"O God I” they cried, “a moment ago he was sitting in our
midst [but now] what has happened 7 He is no longer to
157b be seen ! What miracle is this 7 He has vanished I It
must be a trick. We had not beheld his presence nearly
long enough I He was a great bhagat, one near to God,
but we were unable to perceive how great a benefactor he
was, or that he was the bestower of blessing in both this
world and the next." 78 '
They repented [their blindness], but Baba [Nanak] had
gone. [Repeating] the divine Name, [the giving of] charity,
[the practice of regular] bathing, [and loyalty to] the Truth —
these four things they continued to observe.
ILLUSTRATION 37
158a The sakhi is finished. Another sakhi follows, a sakhi
concerning [a miracle performed by] Baba [Nanak] ji.
[CAKES MIRACULOUSLY COOKED]
[Once] Baba [Nanak] ji visited a [certain] country. He
gave Mardana some fresh uncooked rice and flour, but
withheld water and fire, giving him neither of these Baba
[Nanak] and Mardana then went and sat at a certain spot
where, miraculously, a cauldron 782 appeared.
“Mardana," commanded Baba [Nanak], “knead cakes and
uttering [the words] ‘Praise to the Guru' place them in this
cauldron.” Mardana kneaded cakes, repeating “Praise to
the Guru” as he did so, and put them in the cauldron.
7M </fn duntS (n) : lit. 'religion and the world'.
’“Icurifl : a large, deep, open pot.
176
THE B40 JANAM-SAKHT
“Wrap the unused rice in a cloth and put it in too.”
Mardana wrapped the unused rice in a cloth and threw
it into the cauldron also. When it dropped in, in at once
158b sank [out of sight]. "My Lord,” protested Mardana, we
have wasted this flour, this rice, and these lentils. They have
sunk [to the bottom] and not come up.”
"Mardana,” replied Baba [Nanak], "say ‘My Lord Guru,
I have consecrated one cake to Thee’ and everything will
reappear.”
*, ‘Very well,” said Mardana. “I have consecrated one
cake to Thee.”
As soon as he said this the cakes cooked and rose to the
top [of the cauldron], and the rice emerged boiled. [The
people of] that country were astounded. "By God I”
[they cried].
“These faqirs have cooked cakes in water [although they
had none] I We gave them neither water nor fire and yet
they have miraculously boiled their rice. This must be an
Exalted One.”
The people prostrated themselves and become Sikhs.
159a A 'dharamsala was built and everyone chanted “Guru,
Guru”. Baba [Nanak] taught them true belief ( dharom )
and devoutly) they chanted, “Guru, Guru”.
The (sakhi is finished. Another sakhi follows, a sakhi
[describing the occasion when] Baba [Nanak] ji visited
Kashmir.
ILLUSTRATION 38
159b [BABA NANAK'S VISIT TO KASHMIR]
Next Baba [Nanak] ji visited Kashmir. When he reached
Kashmir he observed that religious belief was strong, but
only in the towns and villages. [Accordingly] he went and
sat on a [deserted] mountain [where] he remained sitting
for twelve days. A Kashmiri who was grazing sheep, 7 “
observing that two people were sitting [in that lonely spot],
asked, “Who are you, sitting here in the wilderness ?”
“Whom do we look like to you 7” responded Baba
[Nanak].
“You do not look honest, lurking here in the wilderness,”
replied [the shepherd]. “Who knows, you might be thieves
or highwaymen. If you are faqirs then go where people
live.”
: lit. 'tail*. A variety of sheep distinguished by a fat tail.
THE B40 JANAM-SAKHI
177
“Go home, Kashmiri !” said Baba [Nanak]. “What are
you saying to us ! If there is mercy and true religion in
1 60a your heart then serve any faqir [whom you may happen to
meet, not just those who beg from door to door]. What
are you saying to us !’’
“(Apart from] me, sir, only God used to come here,” he
replied. “No other person used to come.”
“Go, brother,” commanded Baba [Nanak, whereupon]
he offered a salaam and departed.
When he returned [to where he had left his sheep] he
discovered that the flock of sheep which he had left grazing
had all died. All lay stretched out on the ground. When
he saw them the Kashmiri was astounded. "O God 1”
[he cried]. “What has happened ? The whole flock has
died ! Whatever shall I tell the master ? He will torment
160b my entire family to death. 784 Some mighty power has been
[at work here]. What shall I do ?”
Then he said to himself, “Whatever has happened has
taken place because of that faqir. I shall go and fall at
his feet. Then all will be well for me.
Leaving the dead sheep the Kashmiri went [back] to
Baba [Nanak and] when he came to him he fell at his feet.
“Sir, some.mighty power has been [at work],” he cried.
“How can I describe it ! Iam stunned.”
“What has happened, brother ?” asked Baba [Nanak].
“I graze another's sheep, sir," replied [the shepherd],
“and [in this way] I manage to earn ,a living. When I
came to you the flock were all grazing contentedly. I left
161a them eating and drinking, and came [here]. When I
returned just now 1 found that the entire flock had died.
1 was stunned [and said to myself], 'What shall 1 do .’ II
I return home [the owner of the sheep] will torment my
whole family to death. What can I do 7 I can do
nothing.’ ”
Reading his inner thoughts Baba [Nanak] perceived that
he was in great dread and deep despair. “Go, [my] Sikh,”
said Baba [Nanak]. “Revive them by saying ‘Praise to the
Guru’.
All will come to life [again].”
[The shepherd] prostrated himself and departed, declaring
as he went, “Guru, [my] Lord, by thy grace this flock will
return to life.” And so [it did indeed happen]. By the
power of God the flock was restored to life. Having
,lt ghanl piranlge : squeeze as in an oil-press.
178
THE B40 JANAM-SAKHI
161b
162a
162b
uttered the words [which revived them the shepherd]
immediately left the flock and returning to Baba [Nanak]
fell at his feet. “Baba ji,” he declared, “1 am not
returning home. I shall join you in your travels. 1 am not
returning." Baba [Nanak] ji repeatedly said, “Go home,”
K hc would not go. [Instead] he spent the night with
i [Nanak].
Next morning the owner of the flock set out in search
[of him, saying], “That fellow has not returned with the
sheep. Whatever has happened ?” As he proceeded on
his search what should he discover but the flock grazing
untended and the shepherd sitting with a faqir. He too
went and sat with the faqir. When he looked [at him he
observed that] the faqir was rapt in a deep trance [and so]
he too prostrated himself. When he looked [again] it was
not the shepherd [whom he saw sitting with Nanak], for
the shepherd’s appearance had been transformed.
“Sir,” he said [addressing Baba Nanak], “every day
this shepherd used to return home after grazing the sheep.
Yesterday he did not come home and so I came to look
[for him]. It is [indeed] a blessing that I have met you.”
“God [dwells] in this [person], brother,” said the shepherd
“Do not regard him as anyone [but God]. Just now I
left this flock of sheep which I tend. [1 left them] peacefully
grazing and drinking, and came here. Arriving here I
showed disrespect by speaking as [if I were his] equal.
When I turned homewards to take the flock of sheep home
[I went back to where they had been grazing and] when I
reached them I discovered that the entire flock lay dead.
I was stunned I Then I returned here and fell at the feet
[of this holy man]. The Guru was overjoyed [to observe
the change in me] and the flock of sheep rose up alive I
Truly this is God I
My desire is for nothing else [but to be with him]. Take
your own sheep home. Do not depend on me [to do it any
longer].”
“He speaks the truth 1” declared [the owner of the sheep].
He [too] prostrated himself and became a Sikh. He [then]
returned home [with] the flock and when he reached the
village he raised a clamour, [shouting], “Brother[s], there
is a faqir [out there] who is just like God I”
As soon as they heard this the people went out with
great rejoicing [to where Baba Nanak was sitting] and fell
at his feet. The people [of that area all] became Sikhs.
The raja [also] went [to Baba Nanak], fell at his feet, and
became a Sikh. He began to chant “Guru, Guru" and to
THE S40 JANAM-SAKHI
179
practise [the discipline of repeating] the divine Name [giving]
charity, [regular] bathing, and [living in accordance with]
the Truth. The shepherd converted his house into a
dharamsala. The whole country turned Sikh. They began
163a meeting in sangats where they would chant “Guru, Guru.”
The sakhi is finished. Another sakhi follows : Baba
[Nanak] ji visited the land of the Pathans.
ILLUSTRATION 39
163b [BABA NANAK ENSLAVED IN THE LAND OF THE PATHANS] 755
Baba [Nanak] ji left Kashmir and went to that country
where men seize [travellers] and carry [them] off. He
appeared in that country and having arrived [there] sat
down on [a heap of] stones, now a Rohilla Pathan 758 [who
was] passing noticed Baba [Nanak who, in the meantime],
had been transformed into a child aged twelve years.
Approaching Baba [Nanak] the Rohilla seized [him] and
carried [him] off. He returned [to his home] and said to
his wife, “God has delivered a boy [into our hands] I He is
a Hindu, but [nevertheless] he will bring a high price.”
When the Pathan women looked [at him she observed
that] he was very handsome. “Let us not sell him,” said
the greedy woman. “We shall keep him in [our own]
house."
“We shall get two horses for him 1” exclaimed [her
husband]. “He is not for keeping in the house."
“Just as you wish,” replied the Pathan woman, conceal-
ing her feelings.
164a [And so] the Rohilla took Baba [Nanak] away to sell him.
It was a thoroughly benighted 787 country. [The people]
knew neither the God of the Muslims nor the God of the
Hindus. 788 To bring about their salvation Baba [Nanak let
himself be] sold [as a slave]. The Rohilla went and sold
him, received [in exchange] two horses, and returned home.
Baba [Nanak] had left Mardana in Kashmir.
[After he had been sold] Baba [Nanak] was taken to the
755 A considerably amended version of this anecdote is included in Sewaram Singh,
The D'nint Master (Lahore, 1930), pp. ,115-19. The author does not name his
source.
758 Thc terms Rohilla and Pathan arc used synonymously. See note 285.
757 n/gur3 : lit. 'guru-less'; godless.
75s Neither Khuda nor Parmesvar.
180
THE B-IO JANAM-SAKHI
house of Mughal. 7 ' 9 When the Mughal’s wife saw him she
was delighted, [thinking] that it would be very useful to
have the boy kept in [their] house. The Mughal asked
[her], “What will you do with this boy, wife ?"
“He will be kept in the house,” she replied.
"What work will entrust to him ?”
‘‘He will bring water,” she answered.
She then commanded Baba [Nanak] : “Bring water for
the house, slave, and do other housework [also].”
164b “Very well,” answered Baba [Nanak and] taking the
crock he went to get water. When he reached the well he
said to Khwaja [Khizr], 7 ' 0 “Do not give [anyone] water
unless I say so.”
“Very well,” replied Khwaja [Khizr], “I 6hall do as you
say," [and at his bidding] all the water in the land dried up.
Baba [Nanak] returned [to his mistress] and said, “There
is no water [in that] well.”
“Then go to another well,” she commanded.
“Very well," answered [Baba Nanak]. Returning empty
[handed] from there also [he announced], “That well has
also dried up."
And so the next day came. The Mughal was still arguing
with Baba [Nanak], saying, “I have bought a foolish slave.
He 6ays there is no water in the well. I filled the water-
pots [last] night and left them at the well [and now] he
says there is no water in the well !”
By that time it was morning and there was a commotion
165a in the land. “O God,” [the people were crying, Last]
night we filled the water-pots and left them [at the well].
Whatever has happened ? The water has dried up I" The
people were in despair. They gathered together [wailing],
“What is happening ? We shall all die together. Our
blood has all dried up.”
Baba [Nanak], however, remained unconcerned [and
7s9 The term ‘Mughal’ when used in an ethnic sense strictly designates the
descendants of soldiers and camp-followers who entered India with Babur or
who followed from territories to the north of Afghanistan during the period
of his successors. In practice this definition is of little value as an indeterminate
number of agricultural tribes subsequently claimed to be Mughals in an attempt
to elevate their status. GTC III. 130. In an even looser sense the term has
been used as the title of the Ashraf (the four conventional categories of immi-
grant Muslims) to cover all groups of Turkish descent. See note 285. The
janam-sakhi narrator's description of the Mughal's domicile suggests that he
had in mind some vague idea of the trans-Afghanistan home of the Mughals.
lt ' > Khija (khwiji) :
Khwaja Khizr, the tutelary divinity of rivers and wells. Enc 1st. 11.864.
THE B4Q JANA M-SAKH1
181
165b
166a
noticing this the people] said to the Mughal, Your slave
is not troubled, Mirji. He is happy 1 Where did you buy
him ?”
“I bought him [only] yesterday,” replied [the Mughal],
“but he knows his job. [Moreover] he neither eats nor
sleeps.”
“He must be a great Exalted One 1” they cried. “He
neither eats, drinks, nor sleeps, and he works hard. He
knows much about [his] work and [in spite of this calamity]
he is still untroubled. He is an Exalted One 1”
They all came together to Baba [Nanak and besought
him saying], “Sir, you are an Exalted One. We are all
dying. Have mercy [upon us].”
Baba [Nanak] answered them, “Become Sikhs and the
Supreme Guru will give you water.”
“Certainly we shall become Sikhs,” they replied, “but
please give us water.”
And so Baba [Nanak] gave it to them and they were
overjoyed that their life giving water had been restored.
All became Sikhs and began to chant “Guru, Guru.”
Guru Baba [Nanak] instilled in them [the three-fold
discipline of repeating] the divine Name, [giving] charity,
and [regular] bathing. A dharamsala was built.
Then [the people] said, “Sir, [holy men] such as you are
close to. God. We cannot tell you to go, [nor can we
compel you to remain]. Stay according to your own
pleasure and not because of our constraining."
[To the Mughal] Baba [Nanak] replied, “Miiji, I shall
go when you have received a price corresponding to
whatever benefit you would have received from my
[services]."
“Sir 1” he exclaimed, “our lives, our village, our house-
hold goods— absolutely everything is yours alone. Why do
you say such things 1”
“Go yonder and dig up a sod of earth,” commanded
Baba [Nanak].
They went and dug up a sod of earth and when they
looked [they saw that the space] underneath was filled with
treasure. Baba [Nanak] gave them the treasure and said
to them, “If any Sikh of mine comes this way do not seize
him. [Instead] attend to his needs.”
Having made them Sikhs Baba [Nanak] returned and
sat at the spot [where previously he had been captured].
When the Rohilla passed by again he observed that [the
same child] was once again sitting [on the heap of stones].
182
THE MO JANAM-SAKHI
Seizing him the Rohilla carried him off againi When his
wife 781 saw that it was the same [prisoner as before] she
166b was overjoyed [because she thought], "This time I shall
be able to keep him in the house.” The Rohilla observed,
[however] that she was entertaining improper intentions
[and so] next day he took him [away] to sell him. Having
sold him he brought back two horses
A Mughal, [having purchased] Baba [Nanak], took him
to his house and gave him housework to do, Baba [Nanak]
did the work [but] when next day dawned he caused fire,
water, and grain to disappear from the land. There was no
fire, no water, no grain [anywhere and] the people were
bewildered. “O God, what has happened ?” [they cried].
“We filled all [the vessels with water last night], left them,
and went to sleep. Whatever has happened ? Everything
has disappeared. Thou bast decided to kill us all with a
single blow."
“What should be done ?” everyone asked. The good
and virtuous began to despair. “Let us throw ourselves
167a upon the mercy of a holy man,” they said and they racked
their brains — but to no effect.
Then Baba [Nanak] said to his Mughal [master], “If you
become my Sikh you will receive everything.”
Calling the other people the Mughal said [to them],
“1 purchased this slave yesterday and [now] he says, “If
you become my Sikh you will receive everything."
“It is better to do what the slave says than to die,”
they replied.
All came and prostrated themselves before Baba [Nanak].
Baba [Nanak] made them Sikhs and in all of them he
instilled [the discipline of repeating] the divine Name,
[giving] charity, and [regular] bathing. And he told them,
“If anyone becomes my Sikh do not approach him [with
the intention of making him a slave, but [instead] attend
to his needs.” All began to repeat “Guru, Guru.” In
167b every house a dharamsala was established. 782
Then Baba [Nanak] said to them, “Lift this stone up
from here.” They lifted the stone and underneath [it]
there was treasure. “Take it,” said Baba [Nanak], “I
shall go [on my way].”
’“Although the text gives rohlli, i.e. the husband, the context indicates that it
should read rohlli, the wife.
7 “ 2 The intention is evidently to suggest that in every house a room or a portion of a
room was set aside for devotional practices (nim simaran and Kirlan). Cf. MO
folio.173,1 and BG 1:27. See ESC, p. 31.
THE B40 JANAM-SAKHI
183
“Blessed is our destiny that your feet should have
trodden here !” they cried, “and that we should have
beheld your presence I Stay here and bestow [further]
blessing [upon us].’’
“I ain always with you," replied Baba [Nanak]. “Repeat
‘Guru, Guru’ [and 1 shall be present with you].”
Baba [Nanak] then returned to (hat same spot and sat
[once again on the stones]. When the Robilla came that
way and saw him sitting [there] again he kidnapped him
and carried him off [a third time]. The Rohilla brought
him to his house and next day took him away to sell him.
Having obtained two horses [as payment] he returned
home. A Mughal had bought him.
168a “Slave,” said the Mughal, “you must graze my sheep.”
“Sir," replied Baba [Nanak], “I am miserably ill-fated.
1 have been turned out of my house. [The sheep] on which
my stick falls will die.”
“Whatever arc you saying row ?” exclaimed the
Mughal.
“If you wish I shall put [my claim] to the test," answered
Baba [Nanak].
“Strike these sheep with [your] stick and let us see,” said
the Mughal.
Baba [Nanak] struck the sheep with [his] stick and they
all died.
“Restore them to life I" 763 cried the [alarmed] Mughal.
“I shall give you other work.”
“These sheep will return to life,” promised Baba [Nanak].
“At [my] command they will live [again].”
“You had better work in the garden.” said the Mughal.
“When I enter the garden it will wither," replied Baba
[Nanak]. “If you wish I shall put [this claim] to the test
[also]."
168b The Mughal took Baba [Nanak] to the garden [and when
he entered it] the whole garden withered. The Mughal
then took him home and said, “Sit down and grind
wheat.”
“I shall grind [it]," answered Baba [Nanak], “but no
matter how much I eat I am never satisfied. My food
consumption is a hundred maunds [of wheat] at a sitting.”
“There are a hundred maunds of wheat in this store-
house,” said the Mughal. “Sit down and grind [it].”
,cs Thc Mughal’s response begins with the ejaculation "Re !’’ which in this context
could be translated as “My goodness !’’ or “Upon my words I" It is omitted as
the Mughal begins all his remaining sentences with the same ejaculation.
184
THE B40 JANAM-SAKHI
Hi
I HI
“I shall grind [it],” replied Baba [Nanak], “but how will
you collect the flour 7”
•‘Do the grinding in my presence.” commanded [the
Mughal]. “Where can the grain go ? [I shall watch you and
collect the flour from you as you grind it.]”
“Very well,” said Baba [Nanak] and he began to grind
the wheat. [Servants] brought more wheat and he
continued to turn his grinder, but no wheat emerged. All
the wheat was ground in a watch and a quarter 704 , yet no
particle 700 of flour had come out [of the grinder].
169a When the Mughal's wife came out she saw that there
was no flour and that the grain-store was completely
empty. She raised [loud] lamentation, [crying], “O God,
why have you brought this calamity [upon us] ? Let him
be cast out of [our] home by morning. He has cut the root
of our [prosperity].”
All fell at his feet, [each] bcseaching him “Sir, I am
sinful. Forgive [me].”
“Take from him 700 double whatever money you paid,”
said Baba [Nanak to the Mughal]. “Then I shall depart.”
Baba [Nanak] then took from [his] hat 707 a ruby and gave
it to the Mughal, saying, “If the price which you obtain
[for this] is insufficient then come back to me.”
[The Mughal] took the ruby and went to the bazaar.
When he brought out the ruby and gave it to a money-lender
169b the money-lender said, “I do not have [enough] money
to give you for this [ruby] but take however much money
you need and keep the jewel.”
Taking the jewel [back the Mughal] returned to Baba
[Nanak]. When he arrived he stood with palms joined
and said. “Sir, take your jewel back and [so] bestow
happiness upon us.”
“Go [your way],” said Baba [Nanak], “You were
heading for hell, but the Guru has shown mercy towards
you.”
Then they all became Sikhs and the Guru taught them
[the three-fold discipline of repeating] the divine Name,
[giving] charity, and [regular] bathing. He made them all
disciples and then left that place.
704 Threc hours and forty-five minutes.
70s joraj4Af. Sec note 529.
,#6 Thc reference is presumably to the Rohilla although the text makes no reference
to any such refund being received from him. It is not clear why the Mughal
should receive the ruby when his task is to extract money from the Rohilla.
1 iopt. probably a reference to the kind of hat worn by qalandars or by some
orders of faqirs.
THE B40 JANAM-SAKHI
185
[Once again] he returned to the same spot and once
again the Rohilla, while passing by, saw him sitting there.
He seized Baba [Nanak again] and carried him off [a fourth
time]. Reaching home he slept and next day set out to
170a sell [him. Before he had gone, however,] his wife said,
“You have already sold him several times. If on one
occasion anyone manages to escape it is only with the
greatest effort that he saves his life. [But] this [person]
manages it a hundred times I This is an Exalted One.
Let us fall at his feet and have our sins forgiven. Let us
become [his] disciples."
The Rohilla went immediately and fell at his feet. Guru
Baba [Nanak] smiled [and said], “Abandon these [evil]
practices and you shall find peace.” The Rohilla fell at
his feet and became a Sikh. Baba [Nanak] bestowed
happiness upon them and they began to worship their
Master. The Guru instilled in them [repeating of] the
divine Name, [the giving of] charity, [regular] baling,
[adherence to] truth and mercy, [and the proper observance
170b of] dharma. A dharamsala was erected and the Guru
commanded, “If any Sikh of mine comes here attend to
his needs.” Guru Baba [Nanak] then departed.
The sakhi is finished. Another sakhi follows : Baba
[Nanak] ji visited the land of a certain raja. 7es
17Ia ILLUSTRATION 40
171b [BABA NANAK PROVIDES GRAIN AND FIRE]
Baba [Nanak] left that place and went to a country
where there was neither fire nor grain. [The people who
lived] there ate meat and worshipped the sun. They laid
[two stones together], one stone below and the other above.
In between they placed meat. [Then] they worshipped the
sun and the meat cooked [by the heat of the sun’s rays].
This food they gave to ascetics to eat. If any ascetic came
they attended generously to his needs. They would give
him meat to eat and they themselves ate meat, [for] grain
did not grow [there].
Baba [Nanak] appeared in that country. Outside [the
town] a shepherd was grazing bis sheep. [Seeing Baba
Nanak] he approached him and as soon as he came up to
,M Thc sakhi which follows makes no reference to a raja. At its conclusion the
compiler makes the same erroneous statement concerning its successor
(folio 173b).
186
THE B40 JANAM-SAKHI
him he fell at his feet. “Sir," he said, “[It seems that if]
I kill 788 a sheep you will not eat [its mutton]. The owner
172a of the sheep will . demand [an explanation from me]. He
will say, ‘Why did you let the ascetic go away hungry 7’
It is the custom of this country that [any] ascetic who
appears [here] is given food. And, sir, grain does not grow
here and there is no fire. [That is why we can offer only
sun-cooked meat]."
“Very well,” said Baba [Nanak], “kill the sheep."
[The shepherd] slaughtered a sheep and laying [two stones
together], one stone below and other above, he placed the
flesh between them. Then he chanted [the name of] the sun
and in a watch and a quarter 770 [the meat] was cooked.
He then said to Baba [Nanak]. “Eat, sir.”
Baba [Nanak] kept the skin and bones [aside] and ate
the meat. Then he said to shepherd, “Bring the skin
and bone6 to me.” The shepherd brought them [and Baba
172b Nanak], placing the bones in the skin, said [to the sheep],
“Go and graze, sheep.” The sheep arose and began to
graze. The shepherd was astounded.
Then Baba [Nanak] said to him, “Go. In the city there
must be some important man. Summon him and bring
[him here]. The Guru will give grain and fire.”
Hearing this [the shepherd] at once hastened to the city,
and to an important man [who lived] in the city he cried,
“An ascetic summons you 1 [He says that] the Guru will
give grain and fire."
As soon as he heard this [the man] hastened [out to where
Baba Nanak was waiting]. When he arrived he saw a faqir
sitting [there], but [it was no ordinary faqir. This was]
a mighty Exalted One. Approaching [him] he prostrated
himself.
“Bring some grain," said Baba [Nanak].
“Sir, there is no grain in this city,” replied [the man],
173a "but, sir, there is about a seer 77 ' of grain in my house. If
you so command I shall bring it.
7e, kuhani : to slaughter according to Muslim rites Qialal). The shepherd had
presumably recognised Baba Nanak as a non-Muslim and had therefore assumed
that he would not accept Mil meat.
,70 Three hours and forty five minutes.
711 sir, or seer : the common unit of weight, normally computed today as the
equivalent of slightly less than a kilogram. For the varying sizes of the unit
during the Mughal period see A'in I. I6n and III.. 123; also W. H. Moreland, From
Akbar lo Aurangzeb (London, 1923), pp. 334-33, and Idem, India al the Death of
Akbar (London, 1920), pp. 52-53. The maund (man) comprised forty seers.
(See note 745). As a measure of liquid capacity the seer is equivalent to one litre.
THE B40 JANAM-SAKHI
187
He brought the grain and Baba [Nanak] said, “Sow it”.
He sowed it and as soon as it was sown the grain sprouted.
Within six hours 7 ” it had ripened, and within [another]
three hours 773 he had threshed it. Before nightfall he had
gathered it all into his house.
Baba [Nanak] then said, “Son, this grain is not for
selling. It is to be given to everyone Cor eating. This
grain will be an inexhaustible store.”
“Very well, sir,” he replied.
[And so] Baba [Nanak] gave them grain and fire. The
entire population of that land became Sikhs. They took
up repeating, “Guru, Guru” and in every house a dharamsala
was established. Guru Baba [Nanak] taught them [three-
fold discipline of repeating] the divine Name, [giving]
charity, and [regular] bathing. Everyone in that land
declared, “Blessed is our destiny that [we have beheld]
173b your presence and that your feet have trodden in this
land.”
The sakhi is finished. Another sakhi follows : Baba
[Nanak] ji visited the land of a [certain] raja.
ILLUSTRATION 41
174a [FLOODS BANISHED FROM A LAND BESIDE THE SEA]
Baba [Nanak] departed from that place and proceeding
to a land beside the sea he rested [there. The people of
that area] served him with great reverence. After six
months had passed they said to Baba [Nanak], “Come away
with us. Return when we return. A [mighty) wave of the
sea will sweep over here and all our houses will be carried
away. Then we shall return to build our houses [again].
And after six months they will be swept away again."
“What is this ?” asked Baba [Nanak]. “You construct
your houses [for only] six months and then the ocean
demolishes them ? Go,” he continued, “the ocean will not
destroy them— but [first] become Sikhs.”
“We shall be [your Sikhs], sir,” they promised.
“Go,” said Baba [Nanak], “and if when you return your
174b houses are still as you left them, then become Sikhs.”
[The people] departed and Baba [Nanak] remained sitting
there. When that time — the day [of the wave] — had passed
they came [back], and when they returned they discovered
77> Two watches.
77S Onc watch.
188
THE B40 JANAM SAKHI
i ,
“1 I
that their houses were still intact. They immediately fell
at Baba [Nanak’s] feet and all became Sikhs. They began
to chant “Guru, Guru” and in every house a dharamsala
was established. [Baba Nanak] imparted [the three-fold
discipline of repeating] the divine Name, [giving] charity,
and [regular] bathing. Baba [Nanak] then departed.
The sakhi is finished. Another sakhi follows.
ILLUSTRATION 42
175a [A DEMON ARSONIST CONVERTED)
Baba [Nanak] proceeded to [another] country. There,
[in that country], a demon used to set fire [to the houses of
the people] every month [and the people then] had to
rebuild them. Baba [Nanak] appeared [in that country].
When he arrived there he sat down and remained seated
there for a whole month. The people came and sat with
him. “Sir," they said, “every month fire suddenly breaks
out here.”
“Fire will not break out [again],” answered Baba [Nanak].
“The Guru has banished it. But [first] you should become
Sikhs.” And they responded, “Very well, sir.”
When it came to the day of the fire the people came to
Baba [Nanak and said], “Sir, fire will break out in the
town today. What should we do ? [Previously] we used to
abandon [the town].”
"If you are willing,” replied Baba [Nanak], “then leave
175b what you are doing and come and sit with me. Bring your
possessions with you.”
Some of ihem did not take any of their possessions
[with them, but all] came and sat with him. At the [usual]
hour the demon appeared. As high as the heavens he
came. Baba [Nanak], observing that the demon had
arrived and [that] the people were terrified turned his gaze
towards the demon. At his gaze the demon flew away like
a feather blown in a gale. Soaring [up] he whirled round
and round, [and finally] dropped senseless before Baba
[Nanak]. Baba [Nanak] had mercy on the demon. He
touched the demon’s forehead with his foot and the demon
regained consciousness. It then sat up, and going to Baba
[Nanak] it fell at his feet.
176a “Sir,” [it said], “let me be forgiven. I am a monstrous
sinner that I should have come to perform this deed in
your presence.”
THE B40 JANAM-SAKHI
189
“Go,” replied Baba [Nanak]. “You are forgiven. Bring
water on your head for the dharamsala which is at this
place and you will find salvation.”
“Sir, it shall be done,” cried the demon. “Tell me what
else should be done."
“Whatever you do will help you [to salvation], answered
Baba [Nanak].
Then all [the people of] the city and [its surrounding]
country became Sikhs. They began to chant “Guru, Guru”
a dharamsala was built, and Guru [Nanak] taught them
[the three-fold discipline of repeating] the divine Name,
[giving] charity, and [regular] bathing. The Guru then
prepared to leave that place.
“Sir,” said (the people], “live here. Blessed is our
destiny that we have beheld your presence; and blessed
this land where your feet have trodden.”
176b “I am [always] with you,” replied Baba [Nanak]. “Do
not relinquish [the three-fold discipline of] ‘Name, charity,
and bathing’ and minister to ascetics [who pass this way].”
Baba [Nanak] then left that place.
The sakhi is finished. Another sakhi follows. Baba
[Nanak] visited the ocean: a sakhi [relating a discourse
held] with Ajitta [Randhava].
ILLUSTRATION 43
1 77a [AJITTA RANDHAVA REBUKED FOR GREED)
When Baba [Nanak] visited the ocean-shore and tarried
[there] Ajitta 774 Randhava was with him. Ajitta was
grieved at heart, [reflecting], “I have accompanied this
I'aqir in this way [and now because 1 have been away from
home for so long] I have to pay the money-lender one
hundred rupees. That mony-lender will have enslaved my
whole family."
Baba [Nanak], reading his thoughts, [perceived that]
he was worried about his financial position and that he
was dejected. And so he asked him, “Ajitta, are you
worrying about your finances ? Are you upset ?”
“Yes,” answered Ajitta.
“Remove this clod of earth,” said Baba [Nanak], and
take out as many rupees as you have to repay [the money-
lender].”
774 The original text has jilts randhava throughout this sakhi and its successor. An
initial a has been added by a later hand, except on folio 180a where the amend-
ment has been overlooked. See note 542.
I
190 THE B40 JANAM-SAKH1
Ajitta lifted the clod of earth and there [beneath it] was
a large [hoard of] treasure. Greedily Ajitta seized many
rupees and having taken them returned to Baba [Nanak].
177b “Did you take the rupees, Ajitta 7” asked Baba [Nanak].
“I have taken them," answered [Ajitta].
“Count them and wrap them," said Baba [Nanak].
“Very well,” replied Ajitta, [but] when he counted them
[he discovered that] instead [of what he had expected the
total] was two rupees short [of what he needed]. Ajitta .
was dumbfounded. “Brother 1” [he exclaimed], “I took
plenty [of rupees], but the number which I took is [still]
two rupees short 1”
“Count [them] again, Ajitta,” commanded Baba [Nanak].
He started counting [but then stopped and said], “Sir,
1 was greedy and [now, because of my greed,] the original
amount is two rupees short.”
“Go yonder," said Baba [Nanak]. “The two rupees will
be at that place.”
When Ajitta went [as directed] he saw that the two
rupees were lying [there]. Taking the rupees he returned
to Baba [Nanak].
[ABD'JL RAHMAN HUMBLED]
“Ajitta,” said Baba [Nanak], “a faqir [called] Abdul
Rahman 778 lives in Nebada village in the pargana of
178a Kalanaur. 778 He is asking for our ghl. Let us go. We shall
give him ghl and return.”
"Very well," replied [Ajitta].
Baba [Nanak] then set out to give gin to Abdul Rahman.
“Shut your eyes, Ajitta," he said. Ajitta shut his eyes
[and, miraculously transported,] they came to Dallai da
Chak. “Open your eyes and look, Ajitta,” said Baba
[Nanak]. When Ajitta opened his eyes and looked [he saw
that] they had arrived at Dallai da Chak. Baba [Nanak]
went and sat two [fcoj] from Abdul Rahman’s [hut]. To
Ajitta he said, “Ajitta, go to the Mian. 777 When you
reach [him] convey my greetings and invite [him to come
here]. Go and say, ‘The Baba invites you’. ”
Ajitta went to Abdul Rahman and said, “Sir, the Baba
sends his greetings and invites you [to visit him].”
178b Hearing this Abdul Rahman went immediately. When
,75 Scc note 145.
,,e Gurdaspur District. Sec Introduction p. 22.
777 See note fi47.
THE B40 JANAM-SAKHI
191
he arrived he greeted Baba [Nanak] with a salaam and sat
down.
“Are you well, Mianji 7” asked Baba [Nanak, and be]
replied, “I am well.”
Baba [Nanak] then said, “Mian, why did you say :
‘Take the pau 778 of gh\ which the wife of the shopkeeper
has collected ?’ [Mian] ji, as a slice of lemon is squeezed on
a meat curry and the husk is thrown away ”
[He got no further], for as soon as these words were out
of Baba [Nanak’s] mouth Mian [Abdul Rahman] was
rendered powerless. Mian [Abdul Rahman] was struck
dumb. Ho had come to overpower [Baba Nanak with
miracles], but instead he was himself overpowered.
Now there was another pir like Mian [Abdul Rahman].
Mian [Abdul Rahman] summoned [this other pir because
he knew that] he would say : “Your miracle did not have
179a any effect on the Hindu.” He also came — and very
arrogantly. As soon as he arrived he sat down [without
observing the customary forms of politeness]. Baba
[Nanak] looked at him [steadily] and under [such] a gaze
he too became powerless
“Mian," he cried [to Abdul Rahman], “I am helpless I”
“We have encountered a mighty snake,” replied Mian
[Abdul Rahman]. “If God will protect us all we will
be well.
Who has the power to work miracles ? [Certainly we do
not !]”
Baba [Nanak] observed that he had become very
depressed. “Mian,” he said, “what difference docs it
make whether or not [the water of] a small pool is added
to the ocean ? One should not be so proud. Everything
returns to the one who possesses it.”
When Baba [Nanak] said this they had to pay the price
[of shame] for their [attempts to work] a miracle. Both
179b fell at Baba [Nanak’s] feet and then arose. Joining his
hands [in supplication] Mian [Abdul Rahman] asked [Baba
Nanak], “Sir, do me the honour of visiting my hut." Baba
[Nanak] replied, “Very well,” [and they proceeded on
their way].
[After they had covered a certain distance] Baba [Nanak]
looked at the ground. All the fragments of pottery and
pebbles that were [there] had become gold coins. “We
have come the wrong way. The road lies to the right,"
said Baba [Nanak]. “Very well," answered [Abdul
,5a A quarter part of a ser. See note 771.
192
THE B40 JANAM-SAKH1
Rahman]. “Then let us go to the right." There they
encountered disused [land covered with] enormous
clods of earth. These all turned into gold.
When they reached the hut Mian [Abdul Rahman]
treated him very hospitably.
“What [religious] dicipline do you observe, Mian 7"
enquired Baba [Nanak].
“Sir,” he replied, “I live in [this] hut for six months
[without emerging]. I enter this hut taking [with me] a
180a ewer 779 of water and a seer of barley.”
“Ajitta," declared Baba [Nanak], “from today I shall
take only one ak pod 779 “ in a year [and nothing else].”
Previously Baba [Nanak] used to take a handful of sand
once a year. , That was his food.
“Very well,” replied Ajitta.
[Hearing what Baba Nanak had said] Mian [Abdul
Rahman] stood up with palms joined. “Sir, forgive me.
I am a heedless [fellow]. Blessed is my destiny that 1 have
beheld your presence. For this reason [I have been
blessed].”
“The Guru has forgiven you, Mian,” replied Baba
[Nanak].
The sakhi is finished. Another sakhi follows, a sakhi
[which relates how] Baba [Nanak] ji visited Achal.
180b ILLUSTRATION 44
181a [AJITTA RANDHAVA REBUKED FOR REVIVIFYING DEAD
BIRDS AT ACHAL)
Baba [Nanak] proceeded to Achal. 780 When he arrived
there he sat down and all the people who were there came
for the Guru’s blessing. 70 ' [Observing this] the Siddhs said,
“This must be an Exalted One I The people have all come
for his blessing." [Jealous of the attention he was attract-
ing] they began to perform miracles. One soared in the
sky, another made a deerskin fly, and another walked on
water with wooden sandals. Some did one thing and
some another. 707
‘ n, asatava, correctly i/liba or Sb-tdba : a variety of water-pot with spout, used by
Muslims for personal ablutions.
77 *> See folios 76a, 103b.
780 See note 579.
nl darian: lit. ‘audience’; the blessing imparted as a result of an audience with
a person of exalted spiritual stature.
782 Cf. folio 121a.
THE B40 MNAM-SAKHf
W
Then Ajitta Randava spread a sheet beside the pond 785
and sat cross-legged on it. At that time many birds had
died as a result of rain, haiT, and a storm. 7 ** Swept along
by the [flood-} water they had floated into the pond and
were lying there [in the water]. These birds were washed
up to Ajitta by the ripples [in the pond]. And what
181 b did Ajitta do ? Taking them in his bands he said, “Praise
to the Guru,” and blew upon them. The dead birds rose
up alive and leaving [his] hands flew away.
[By the time] Baba [Nanak] observed [what was happen-
ing] several thousand birds had been revivified. “Who is
that person on the white sheet, the one who is restoring
birds to life and setting them free ?” asked Baba [Nanak].
“Who is he ?”
“It is your disciple, Ajitta Randhava,” the pfiople replied.
“When did I tell that hunter to revive birds ?” said Guru
Baba [Nanak]. “Call him [here].”
They summoned [him, saying], “Ajitta, Baba [Nanak]
is calling youi" Hearing this he at once went and pros-
trated himself [before his Master]. Baba [Nanak] deprived
him of his power and left him impotent [to perform
miracles]. The hatha-yoga adepts, the Sufi masters,
182a divinities both heavenly and earth-bound, 786 all came and
fell at his feet. .
[A VISIT TO TILLA]
Baba [Nanak] then visited Tilla. 786 Baba [Narak]
proceeded to Tilla [and when] he arrived there he went and
783 Hhrb ( deh ab) : the unpaved pond outside a village. The reference in this
context may possibly be to a temple tank.
;N4 Cf AS, p. 86 (sakhi 27), and Mih JS I 269 (go f t 83).
1Bi khechar bhOchar.
78fl Tillo {{ilia, lit. ‘mound’,) "the most famous establishment of the Kanphatas in
the Panjab, and in fact in all India.” G. W. Briggs, Gorakhndth and the Kanphald
(Calcutta, 1938), p. 101. The village, for long the premier Nath centre of
the Punjab, is located about twenty. miles west of Jhelum on a remote and rugged
crest of the Salt Range. It is variously referred to as Gorakh Tilla, Tilla
Gorakhnath, Tilla Balgundai, Tilla Bainath, Jogi Tilla, Jogian da Tilla, Tilla
Danga, or simply Tilla. Monaerrate, who visited the village in 1581, provides
an account of the experience in his Commentary. Loc. cit., trans. J.S. Hoyland
and ed. S.N. Banerjee (London, 1922), pp. 110-16. Waris Shah, the celebrated
Sufi poet of the Punjab, gives an eighteenth-century description in his Hir RSftjha.
C.F. Usbome, trans., The Adventures of Hir and Ranjha (cd. Mumtaz Hasan,
Karachi, 1966), pp. 115-22. Sujan Rai Bhandari notes it only in passing.
Muhammad Ak bar, The Punjab under the Mughals (Lahore, 1948), p. 304. For
janam-sakhi references sec Bild JS, p. 308; MihJS, 1.469: CMS/?, pp. 62, 135;
(Contd. to next page)
j
i
194
THE B40 JANAM-SAKHf
sat on the [village] platform. 7 * 7 All who were present at the
Tilla fair came to Baba [Nanak]. Hindu and Muslim,
[they] all came and kept repeating ‘“Guru, Guru.”
Then all the Siddhs came [saying], “This must be a great
bhagat. Ask him [to perform] a miracle.” They came and
sat with Baba [Nanak]. “Show us a miracle,” they said.
“It is up to you to work [a miracle]." replied Baba
[Nanak] “You show [one to me].”
“First observe our miracle,” said the Siddhs. “Then
- afterwards show [us yours].”
“Very well,” agreed [Baba Nanak],
The Siddhs then set about performing a miracle, [but]
they could do nothing for Baba [Nanak had] deprived them
182b of their [power to work] miracles. [Finally] they sat down
defeated.
Baba [Nanak] then said, “Order a large quantity of wood
and timber.” [He] set light to it and when the fire was
burning fiercely Baba [Nanak] said to one [of his] Sikhs,
“Utter ‘Praise to the Guru’ and sit in [it].”
This Sikh was the son of a Tarkhan. 788 His name was
Sangatia and he was the only son of his parents. They had
no other child living and it was to ensure that he would
remain alive that they made him join the sangat. He had
made his submission to the Guru that very day. Seeing
this [some] Siddhs had [also] fallen at [Baba Nanak’s] feet.
When Baba [Nanak] gave the command he leapt into [the
fire] and sat down [in it]. All the people present were struck
with wonder. For three hours and forty-five minutes 788
he remained in the fire until eventually Baba [Nanak] said.
(Contd...)
and MV 1 1 38 (30-59). See also : G.W. Briggs, op. cit., pp. 101-3. H. Beveridge,
trans., Ahbarnami III. 513-14. A'tn It. 315. ASI II. 177-78. Gazetteer of the
Jhelum District ( Punjab District Gazetteers , Vol. XXVII A, Lahore, 1904),
pp. 34-35. GTC 1.289. J.C. Oman, The Mystics , Ascetics and Saints of India
(London, 1903), pp. 264.68. B.N. Goswamy and 3.S. Grcwal, The Mughals and the
Jogls of Jakhbar (Simla, 1967), pp. 5-6. The note in the Gazetteer of the Jhelum
District concludes : “The conspicuous shrine on the rocky pinnacle to the
west (the summit of the hill) commemorates a visit paid to Tilla by the Sikh
Guru, Nanak." (Loc. cit., p. 35.) This monument was presumably erected during
the reign of Ranjit Singh.
n, chautari : a square terrace, commonly installed in public places for lectures and
discourses.
79a The carpenter caste. Tarkhans whose forbears became Sikhs now form the
largest component of the composite Ramgarhia caste group. See Introduction, p. 8.
Santokh Singh, although following B40 or a source close to it, retains the Achal
setting for the story of Sangatia the Tarkhan's son. NPr II. 40.
’••A watch and a quarter.
THE B40 MNAM-SAKHI
195
183a “Come out, son.” He emerged [from the fire and] when
they examined him [they found that] not a single hair had
been scorched. He came and fell at Baba [Nanak’s] feet.
“For you [the transmigratory round of] birth and death
has been broken,” said the Guru. “Ask whatever more
you desire.”
With palms joined Sangatia made [this] request: "If it
please you, Lord, [this is my request. The Siddhs arc
standing [there] very dejected. Let them receive the [true]
siddhi:'™
The Guru smiled. “So be it, son. I was not intending
to impart siddhi to them, but for your sake I have bestowed
it upon them.
All the Siddhs prostrated themselves before the Guru.
Guru Baba [Nanak] then left that place and proceeded to
where the sun rises. The sakhi is finished. Another sakhi
follows : Baba [Nanak] ji visited a certain country.
183b ILLUSTRATION 45
184a [UTTAM BHANDARI AND SUI.TANA GUJAR : SPRINGS FROM
A MOUNTAIN-SIDE]
With the Guru [at this time] were Uttam Bhandari 79 ' and
Sultana Gujar, 792 both of them twelve years of age. To
790 Siddhi : fulfilment, perfection, the ineffable experience consummating the
hatha-yoga technique. Here it indicates 'enlightenment'.
’•‘Bhandari : a Khatri got which enjoys a particular prominence in the city and
district of Batala. In Amritsar District the name is also used to designate a
small Jat got IMK, p. 694), although as its mercantile connotation implies it
normally denotes a Khatri ( bhandari means, literally, 'store-keeper' or 'warehouse
ovusttr’) Family uadition attributes the founding of the Bhandari fortunes
to Rai Bhag Mai, an adventurer from Multan who travelled to Ghazni in 1256
and there acquired considerable wealth The actual name of the got is traced
to a legendary encounter between Rai Bhag Mai and Sheikh Farid al-Din Masud
Ganj-i-Shakar. Lcpel H. Griffin, The Punjab Chiefs (Lahore, 1 865), pp. 268-69.
J.S. Grewal, In the By-lanes of History (Simla, 1975), pp. 25-32.
•••Gujar : “the eighth largest caste of the [undivided] Panjab". D. Ibbetson,
Panjab Castes (Lahore, 1916). p. 182. The Gujars represent one of the later
ethnic incursions into the Punjab and until the Partition of India in 1947 the
community was spread throughout the undivided province and eastwards into
Saharanpur District. Almost all are Muslims and a substantial majority
accordingly migrated to Pakistan in 1947. They are a pastoral people, parti-
cularly in the hill areas. On the plains they may be agriculturalists, but even
there they have shown a distinct preference for cattle-herding. Ibbetson, op. cit.,
pp. 182-83. Nothing appears to be known concerning Uttam the Bhandari or
' Sultana the Gujar. It is, however, possible that the choice of a Hindu and a
Muslim as companions should be understood as another example of the
janam-sakhi concept of Guru Nanak’s eirenical mission. See ESC, pp. 28-29.
H
196
THE B40 JANAM-6AKH1
each to them Baba [Nanak] used to give exactly one seer
of food. Baba [Nanak’s] dress consisted of a loose brown
shirt of thick cloth 793 with a length of cloth 794 [over his
shoulder]. Qn his head he wore a hat [and around his
torso] two dhotis 795 and two bathing-cloths. 795 Over
[his] hat [were wound] two sashes 797 and on [his] feet [he
wore] shoes. 798 Whenever they wanted anything— [for
example] this thing to eat [or that thing] — Baba [Nanak]
perceived whqt they had in mind and would say, “Go
yonder, son, and eat.” [And so] they would eat [what he had
provided]. Even if they asked for something small and
insignificant Baba [Nanak] would give it to them.
[Once] when they climbed a mountain together and
had reached a height of twelve kos Baba [Nanak] asked
[one of the boys], “Is there some water in the container,
son ?” When [the boy] looked [he saw that] there was
[only] aboiit a seer of water. “There i,s a seer of water,
184b sir," [he replied], “but we [cannot] give it to you, [for if
we do] what would we drink V'
“Is there no water anywhere ?” asked [Baba Nanak, and
he] replied, “Nowhere.”
Baba [Nanak] said nothing. Half way through the night
there came the time for Baba [Nanak] to bathe. “[Bring]
water, son,” said Baba [Nanak]. “I must bathe."
When [the boy went and] looked he found that the pool
was full [of water]. “Sir,” he said, “the pool is full, but
we cannot give you water [because] if we give it to you there
will be nothing for us to drink.”
“Say ‘Praise to the Guru' and lift the stone where the
water issues out," Baba [Nanak] commanded him.
7,9 gUll ( talia ) syn. choga : a loose shirt made from thick cloth.
™ l chidor (chaddor) : sheet: a piece of cloth which serves as a garment by day and
as a covering at night. It can be worn over the shoulders or around the loins
and legs, and can also be used for carrying one's belongings. A faqirmight use
the. same cloth for any of these or other purposes. The 'sheet' which Aiitta
Randhava spread beside the Achal pond was a Chsdar (f. 181a). See also f. 222b.
The word has passed into English usage as ‘chuddar’, a shawl or head-covering.
,M The common article of male apparel consisting of a cloth worn around the waist,
passed between the legs, and tucked in at the rear.
791 ’ angochlii : a cloth which is used as a brief garment while bathing and after
bathing as a towel. When donned as a garment it is passed through the legs and
wrapped in such a way as to conceal the genitals. The significance of listing
four such garments (two dhotis and two angochhts) where one would normally
suffice may possibly be to suggest celibacy. The tangot, a similar garment to
the angochhs is used to express this idea. See note 474.
,97 The narrator evidently means, that he was wearing a kultS, a small hat with a
single length of cloth wound round it.
’"/tiff : the shoe commonly called a ‘Punjabi slipper'.
THE B40 MNAM-SAKHl
185a
185b
186a
w
“Sir, we are hot strong enough to lift a boulder weighing
a thousand maunds 1" he replied. “You have the strength
and you alone can move it.
With a small stick Baba [Nanak] oast it [aside]. Five
springs issued forth out of two small maunds, higher
than [the height of] men. Vast quantities of water were
released and flowed down to the village [below]. The people
[who lived there] were astounded. “No water ever issued
from this spot before,” they said. "From where has this
water come ?’’
The raja [of that land] 6end his vazir, [telling him], “Go
and find out from where this water has come.” The vazir
departed and climbing the mountain he observed an Exalted
One sitting [there]. With him Were two boys. Prostrating
himself he returned [to his master]. Whed he' arrived back
he said to the raja, “An Exalted Gnc is Seated [up there]
and sitting with [him] are two boys.”
When he heard this the raja arose and went [to meet the
Guru]. Taking food, clothing, and money he went to
Baba [Nanak] and prostrating himself he said, “Pray accept
these things."
“Raja,” replied the Guru, “distribute the food and take
the other things home.”
“Very well,” answered' the raja and distributed the food.
Then with palms joined [he said], “Let us go to the town,
sir. Blessed is our destiny’ that we have beheld your
presence. Blessed i6 this land wherein your feet have
trodden.”
“Why should I visit [your] town ?” asked Baba [Nanak].
“So that the yearning [of the people who live in this]
town may be satisfied," replied the raja.
Perceiving the deep devotion of the raja Baba [Nanak]
said, “1 shall come.”
[And so] in one day the raja became a Sikh, together
with his people. All began to chant “Guru, Guru.” The
Guru commanded, “Prepare a dharamsala,” and the raja
obeyed Baba [Nanak then] left [his] Sikhs and in the space
of a watch and a quarter 799 journeyed through the places
where the sun rises.
[In the meantime] the raja came to issue an invitation to
Baba [Nanak]. When he looked [for him] there was
nothing to be seen [and such was his shock that] the raja
collapsed, his teeth firmly clenched. “The raja was all
’••Three hours and forty-five minutes.
198
THE B40 JANAM-SAKHI
right a moment ago,” cried the people. “Whatever has
happened ?” They cast water [on his face] and he
recovered.
Baba [Nanak, meanwhile] had returned and sat in the
dharamsala. The people ran to the raja. “The Guru
[has returned I” they cried]. “He is sitting in the dharam-
sala and he has summoned you.”
As soon as he heard this the raja arose and set off. When
he arrived he prostrated himself in humble adoration,
“Take my family, my kingdom, my wealth,” he said.
“[Take] everything [I possess] and stay here.”
“I am always with you, Raja,” replied Baba [Nanak].
The Guru taught them [the three-fold discipline of
repeating] the divine Name, [giving] charity, and [regular]
bathing. For one night Baba [Nanak] stayed in the town.
He imparted [the message of] peace to the raja in the
186b dharamsala and [then] departed. The people chanted
“Guru, Guru” and sang the compositions [of Baba Nanak].
The Guru returned to the mountain 800 and stayed [there]
fpr twelve days. “Sons” he said [to the boys]. If you give
me water I shall remain here for several days. This place
is pleasantly secluded.” [Later he said], “But now let us
go to Hivanchal," 801 [and the boys] answered, “Very well.”
The sakhi is finished. Another sakhi follows.
ILLUSTRATION 46
187a IA VISIT TO HIVANCHAL : DISCOURSE WITH DATTA]
Baba [Nanak] proceeded to Hivanchal. [Climbing a
mountain] he looked ahead and saw Datta 802 seated [there].
With, him were many sanyasis — many thousands of them
were sitting [there] with him. Baba [Nanak] went and sat
at a distance from them [and from there] observed how
four sanyasis would seize another sanyasi, dip [him in a]
800 or perhaps : “He came to (another) mountain.”
•» l Himachal. the Himalayas.
•••The text gives Ditu, which suggests Dili, the earth goddess and mother of demons.
The narrator's use of the masculine gender indicates, however, that the reference
cannot be to Ditl. Subsequently the narrator refers to this personage as Datu
(folio 187b). It appears that the figure so designated must be Dattatrcya who in
the Bachltar Nitak of Guru Gobind Singh is referred to as Datt. UK, p. 464.
Dattatreya is said to have been bom of Anasuya, wife of the sage Atri, as a
result of impregnation by Visnu. Dattatreya is also credited with the institution
of the Tantras and of T&ntric rites. Alain Danielou, Hindu Polytheism (London,
1964), pp. 165, 183.
THE B40 /ANAM-SAKHI
199
Hivanchal [stream, and then] pull him out. They would
pull him but of the freezing water and then] they would
stock a fire. [Next] they would clothe [him] in many gar-
ments [and then] they would leave him in the sunshine.
Some survived [this treatment] and some died.
Baba [Nanak] girded his loincloth 603 and leapt [down]
from the mountain. The mountain was 6cven kos high. Baba
[Nanak] leapt [down it] in three jumps [and reaching the
bottom] repeated [the name of God]. “Sons,” he called
out, "leap [down] and bathe [here.” When they did so]
they discovered that the water felt [pleasantly] mild, [unlike
the freezing water on the mountain].
187b When they had bathed and come out (of the water] Baba
[Nanak] said, “Sons, 804 give them food.’” 800 This they did
and then Baba [Nanak] said, “Go and lay my sheet ( chaddar )
on a bush. Whatever request you make will be granted.
Do not remove the sheet.”
Next Baba [Nanak] asked for rice, ghi and coarse sugar
(sakar). They' brought [these and] Baba [Nanak] dispensed
a cupped handful 606 of rice, a cupped handful of sugar,
and a cupful of (ghi). His cupped hands were like the
hands of God, [for. they held] a full five seers. Three times
Baba [Nanak] gave them food [in this manner]. This is
[indeed] a mighty Exalted One 1” they exclaimed.
Datta left all [the sanyasis] and came to Baba [Nanak]
by night. Approaching [Baba Nanak] Datta [greeted him],
saying, “Hail to Narayan 1”
“Come Gusaiji,” 807 replied Baba [Nanak], “be seated.”
Datta sat down. When Datta looked at [Baba Nanak] it
188a was a supremely noble ascetic (ant) whom he beheld — one
beyond all comparing. “Babaji," said Datta, “show me
some [wonderful deed].”
“Gusaiji,” replied Baba [Nanak], "I have made you the
Guru — [the one who is] to demonstrate [a miracle]. You
show [me some wonderful deed].” .
“Very well,” said Datta. “Please watch."
First Datta summoned the river, but the river would not
come. Next Datta summoned fire, but fire would not come
tv> lagar ( ling ) : the portion of a dhoti which is passed between the thighs.
,0 *The identity of the persons (or person) addressed is not indicated.
80s Thc intended recipients arc presumably the sanyasis.
,M buk : the two hands joined to form a cup; a double handful.
“'"Master of the cows'; strictly a Vaisnnvn epithet, but used indiscriminately as
title of respect in many different Hindu sectarian traditions. B.N Goswamy and
J.S. Grcwal, The Mughal i and the Jogis of Jakhbar (Simla, 1967). p.,161.
200
THE B40 JANAM-SAKHI
either. Then Datta tried (o make a deer-skin fly, but it
refused to fly. Datta found that he was helpless. Noth-
ing happened I Getting up he [came Iq[ Baba (Nanak), the
Perfected One, and fell at his feet. He prostrated himself,
[declaring], “Blessed [arc you] Baba [Nanak] I Blessed
[are you] Baba [Nanak] ! And blessed is this which you
have done I You are yourself God,* 0 * but for the salvation
of the world you have come in this [human] guise. If
188b anyone beholds your presence, sings and recites your [sacred]
words, and instructs others in the recitation and singing
of them he will be exalted. For him [the transmigratory
round of] birth and death will be brought to an end."
Fillgd with joy Datta returned to his company [of
sanyasis].
The sakhi is finished. Another sakhi follows.
ILLUSTRATION 47
THE RICH MAN'S PENNANTS"*
Baba [Nanak left] that place and appeared in [another]
189a country. In the city [to which he had come] four pen-
nants 8 ’ 0 were fluttering aloft. Baba [Nanak] asked what
kind of pennants they were and the people replied, “There
is a wealthy money-lender here. He has four coffers
[containing] a large hoard of treasure [and to signify this]
he flies four pennants over them."
Baba [Nanak] went to the money-lender and asked
[him], “Shah,"" what kind of pennants are these [which
have been] hoisted [up there] ?"
“Those pennants will accompany me [after my death],"
replied the-money-lender.
Baba [Nanak] then gave the. money-lender a needle and
said, “Brother Shah, keep this needle safe. I shall ask
you to return it in heaven." 810 Having said this he arose
and departed.
189b Later- [the money-lender] began to worry, “How can I
take thi6 needle with me when 1 die ?" [he asked himself).
tM JolI-sariIp : the divine effulgence, a conventional image of divinity.
808 The two table of contents (folio 228, Arabic pagination) gives "Baba jl visited
Gujrat" as the heading of this sakhi. The sakhi is analysed in BST.
810 'dhaj, dha/i : a banner or standard; a banner hoisted to proclaim the performance
of a vow or the possession of substantial wealth.
• u /4h : a wealthy mao, normally a money-lender. See note 669.
81 % darat*h vleh : 'In the (divine) court', he. after we have both died and meet again
in heaven.
THE BW JANAM-SAKH1
‘•And how can I deliver it to that faqir in heaven ? t shall
. be put to shame.” He arose and ran after Baba [Nanak],
and [after running] more than two kos he caught up [with
him]. Prostrating himself he said, “Take back your
needle. There is no point in my keeping it.”
"Shah," replied Baba [Nanak], “if there in no point
in keeping this needle of mine, then how can those four
treasure-chests accompany you [when you die] ?”
Then the portals of the money-lender’s [understanding]
opened. Error was swept away I Joining his hands [in
supplication] he stood [before Baba Nanak and] begged
[for forgiveness]. Baba [Nanak] was overjoyed.
[The money-lender then) returned, gave away all his
possessions, and applied himself to [the three-fold discipline
190a of repeating] the divine Name, [giving] charity, and [rcgularl
bathing. He became a Sikh and found happiness. [The
transmigratory round of] death and rebirth was broken,
[for] the grace of the [supreme] Sadhu had come upon him.
He had found happiness I
The sakhi is. finished. Another sakhi follows. A sakhi
concerning [some] robbers follows.
ILLUSTRATION 48
190b THE ROBBERS AND THE FUNERAL PYRE
Next Baba [Nanak] appeared in a village inhabited by
robbers.*’ 3 [where] he spent the night at a robber’s house.
All the other robbers of the village gathered together and
came to [the robber] in whose house [Baba Nanak was
staying]. “Listen brother," [they said], “this is a fine prey
which has fallen into your hands. He has a radiant face
[and that can only mean] he has many possession. Make
a thorough search for what he has concealed. We shall
come early tomorrow morning and find out [how you have
fared]. Having said this they departed, each to his own
house.
That night, in accordance with the command [of
God],* 14 a deep sleep fell upon the village so that all slept
until the first watch of the day.*'" [Meanwhile] Baba
,13 tAog : thug. Strictly, a member of the cull of ritual murderers who strangled and
robbed in the name of Kali, but loosely used to desigr.alc any , highwayman
or violent robber.
® u Or perhaps of Baba Nanak.
* ls The period from 6 a.m. until 9 a.m.
202
THE B40 MNAM-SAKHI
(Nanak] had risen early and departed. [When they awoke]
all the robbers came and sat at the door [of Baba Nanak's
19!a host) and called, “Bring [the loot] brother. Give us our
share."
“Brothcis I" he replied, “I was not told [of his early
departure]. I was asleep and have only just woken."
[The other robbers] were furious. "He is lying I"
[they cried]. “He has got his hands on many things and
wants to keep [the lot]." They began to argue with him,
[in spite of the fact that] he swore by his gurus, pirs, and
all he held holy [that be spoke the truth].
Thon four young men who where particularly cunning
ran off in pursuit of Baba [Nanak]. After covering more
than five or six kos they caught up with him in the
wilderness. “Stop 1" they cried, “or we shall each club
you so hard that [your day of] salvation will come. You
have robbed us. You have taken our property and
decamped."
Baba [Nanak] stopped. “Whatever are you talking
about, brothers ?" he asked.
191b “You have some possessions," they replied. “Hand
them over. If you do so you will be spared, and if you do
not we shall kill you on the spot."
“All right, keep cool,"*' 9 said Baba [Nanak], “I am in
your power and I am not running away. Do one thing
for me (before you take what I have] This is an auspi-
cious place so let us make an offering*'’ [to Gcd] here."
"This is a wilderness I" they replied. "Why make
an offering [here] ?”
Baba [Nanak, however], continued, [Sec] those buffalo
cows grazing [there]. Beside those buffaloes there is a dish
which has never been used. Milk [a buffalo] and bring
[the milk in the dish] so that we may make khlr. M
They milked a buffalo and brought the milk. “From
where shall we get fire ?" they asked. “There is no
dwelling in the vicinity.
“There is smoke rising [yonder],” answered Baba
[Nanak]. “Bring fire from there.”
192a Two of the robbers went to bring fire and two remained
to guard Baba [Nanak]. On the way the robbers who went
•■‘Although this expression suggests twentieth-century slang usage it is in fact an
exact translation of the words attributed by the narrator to Baba Nanak :
bhalld lust lha*4hc hovohu.
ni pandd : a propitiatory offering, normally of sweet food.
819 A sweet dish of rice and milk.
THB MO JANAM-SAKHI
203
[to bring the fire] observed a man with an iron collar
around his neck, manacled hand and foot, and with a
chain attached to the collar. [Messengers of Yam] were
dragging him along, hacking his back with an axe.
[Proceeding on] the robbers reached the spot from
where smoke was rising [and discovered that] it was a
burning funeral-pyre Taking fire [from it] they [set out
to] return. And what should they see. The disciple (slkh)
whom, when they were going [to the fire), they had observed
being scourged was [now] a rich man riding in a palanquin 1
The [divine] messengers (dil) who had been beating nnd
dragging him had become palanquin-bearers nnd were
carrying the palanquin. The robbers could not resist asking
192b “Whatever is this 7 We are dumbfounded by it : When
we were going [the other way] we observed him in one
condition and now .we see him an entirely different one.
■‘Brothers,’’ replied [the messengers) "this man was a
monster, a wicked strangler, M0 and he had been consigned
to the Kumbhi hell. 821 The smoke of his funeral pyre was,
however, observed by a holy man (s/idli) and for this reason
he is being taken [instead] to Paradise ”
When they realised [what] a miracle [had taken place]
they were thunderstruck. They returned and fell at [Baba
Nanak’s) feet. Then they gave their friends an account
of what had happened. “This truly is an Exalted Ore !
they declared. They [all] stood with palms together [and
then] prostrated themselves. “O Lord, forgive our
193a wickedness. We are monstrous sinners.”
They took Baba [Nanak] back to their village and all
in the village became Sikhs. A dharamsala was built [and
B.,!>a Nanak] imparted [to them the three-fold discipline or
repeating] the divine Name, [giving] charity, and [regular]
bathing. [The transmigratnry round of] death nnd rebirth
was ended for them. They found happiness and turned to
other [meritorious] deeds. Baba [Nanak] then left that
place.
The sakhi is finished. Another sakhi follows, a sakhi
[concerning a discourse] with a landowner.
: lit. the ground for burning corpses.
•'"Strangulation is commonly regarded as the most heinous of all crimes,
sit kun bU *a,ak : a hell in which those who have been particularly wicked bake
like pottery jar* ( kumbh ) in a kiln.
204 THE B40 IANAM-SAKHI
ILLUSTRATION 49
193b A ROBBER LANDOWNER CONVERTED
Baba [Nanak] appeared in another area. Inhabited
by thieves. [There lived in that locality] an important
robber chief, a landowner who possessed five hundred marcs
and who grazed many milk-giving bufTaloes. Other thieves
were afraid of him. He was very religious, giving
generously [to holy men] and serving ascetics who passed
his way with bountiful generosity.
[There] Baba [Nanak] appeared. [The landowner] took
Baba [Nanak] to his house and treated him very hospitably.
“What is your occupation ?" asked Baba [Nanak].
"Sir, you [already] know," answered the landowner,
and went on, "Sir, make me [your] Sikh.”
“If you abandon this occupation I shall make you [my]
Sikh," replied Baba [Nanak].
“Whatever else you may command I shall obey,”
declared the landowner. "Even if you demand my head
[or] my life here they arc [for you to take]. But this
194a occupation I have inherited from my ancestors. I am
ashamed now to clasp your feet [as a disciple, for] I can
never relinquish this (my traditional occupation]."
Baba [Nanak nevertheless] made him a Sikh and
charged him : "Brother, you must observe [the following]
practices."
"Tell [me what they arc and I shall obey]," promised
[the landowner].
“Three things must be firmly embedded [in your
memory]" said Baba [Nanak]. “The first is that regardless
of whether you commit theft or follow any other occupation
you must tell the truth. [Always] tell the truth. Secondly,
do not think evil of anyone whose salt you cat. Do not
show ingratitude. Thirdly, do not injure the poor. Do
not strike a poor person. These three things must be
implanted [in you. If they are observed] your Guru will
be Merciful [to you].” Baba [Nanak] then left that place.
[After he had gone] the landowner said [to himself], “I
194b shall burgle the house of [that] raja onco more and then
I shall give up [this occupation]. This is what the sadhu
commands."
The landowner arose, clad himself in a fine suit, and
buckled on five weapons. Then he mounted his horse and
approached the raja's, gate by night. [By the time he
arrived] five or si* hours of the night had passed. He
THE B4D JANAM-SAKHI
JOS
began to make bis way to the bed-chamber. "Who are
you. entering at this hour, brother ? demanded the gate-
keeper [and the landowner] replied “I am a thief.” The
gate-keeper took fright, [thinking], “He who speaks in
this manner must be some royal personage."
In this way [the thief] passed through sis doors [and
then] sat down [to wait]. At midnight all [in the raja's
195a house] went to sleep in their respective places. [The robber
landowner] then arose and all the valuable articles he could
lay his hands on he tied in large bundles. In a niche* 75
in the wall there was a container which he opened in the
dark. He discovered that it contained an edible mixture
and when be tasted it [he found that] it was the salt-cellar.
Then he was sorry [for what he had done]. “My Guru
has said that I must not think’ evil of him whose salt I cat.
How long shall I live 7 [Life is short so why] do I [continue]
to perform these [evil] deeds 7" Leaving the tied bundles
and the open container he rushed outside.
■ Next morning there was uproar [in the palace]. "The
raja’s house has been burgled but not a single penny* 7 *
195b has gone I" [cried the people]. The raja was astonished.
“This is most remarkable,” [he said].
The raja then interrogated all the gate-keepers and
[night-] watchmen. “How did this happen 7” [he asked].
"Sire," they answered, "we know only this that during
the night a person of royal blood entered. We asked him,
■Who arc you, coming in at this hour 7 He replied, ‘1 am
a thief.’ We knew that a thief would never announce
himself in this manner, nor enter in 6uch a way as to
awaken people. [We realised that] he must be some royal
personage and therefore we were afraid."
The raja became very curious [to know who had entered
and so] he commanded, "Proclaim by beat of drum that
196a if he who did this deed surrenders himself voluntarily I
shall reward him handsomely."
[Having heard the proclamation] the robber landowner
came and stood [before the raja]. He saluted the raja and
said, “I am the thief who came during the night, sire.”
"Why did you do it, brother 7" asked the raja. “Tell
[me] exactly what happened and do not lie."
"Sire, I am indeed a thief," replied the landowner. “Rous-
ing the people [at the gates] 1 entered the bed-chambers,
•stydM : a triangular niche.
•»/„/», : a small copper coin, strictly a plural (sing, fait) but also used in a
singular sense.
206
THE B40 JANAM-SAKH1
and taking whatever things I desired I tied [them) in large
bundles. When I opened a container [which I had taken)
from a niche in the wall I perceived that [it contained] some
foodstuff. I tasted it — and it was salt ! My divine Guru
had told me : 'Speak the truth, son, and think no evil of
196b him whose salt you cat.' For this reason I abandoned the
tied bundles.”
The raja was delighted. "All praise to your faithfulness !’*
he declared. “One should [indeed] place such trust in [the
commandments of] gurus.” The raja gave [him] a robe of
honour and bestowed [upon him] many other gifts. He
made [the landowner] his chief minister, above all others
holding places of high authority. The raja became a Sikh,
prostrated himself before him,* 24 and began [the practice of]
chanting “Praise to the Guru. Praise to the Guru.” 82 ® He
still yearned, however, for an opportunity to behold Guru
Baba [Nanak].* 2 *
{A RAJA'S DAUGHTER TURNED INTO A DOY]
Now the wife of -the raja was the daughter of Sikh
[parents]. Beneath the raja’s palace was the dharamsala
where the Sikhs sang hymns and performed k\rtan. [Sitting
there the raja] would fix his attention on the music of [what-
ever] hymn [the Sikh were singing]. One day the rani said
197a to the raja, “Raja, how is it that no children have been
born in our house ? Let us go to the dharamsala and lay
our petition before the sangat, [for] the Guru is [present] in
the sangat."
“An excellent idea !” replied the raja.
Next day the raja and the rani both joined the sangat. It
was an Ekadasi gathering. There was a congregational
festival (mr/4) ar.d a large gathering was present. 827 A hymn
was being sung and all were sitting enthralled. The raja
,a< It is not clear what this means I( may be a metaphor signifying submission to
the absent Guru, or it may be a literal prostration before one who has already
met the Guru (i.e. the landowner).
* zi rdh gurU, vdh gurQ.
aM This sentence provides the transition to another anecdote. The narrative which
follows is a separate story, clearly set in a location different from that of the
tale of the converted landowner. The link connecting the two anecdotes is the
prominence in each case of an unramed raja. The compiler has fused the two
rajas into a single figure (a somewhat self-contradictory one) and related the t wo
stories as a single takhi. The converted landowner, central to the first anecdote,
does not appear in the second.
a,7 This must mean that Ekadasi (or Ikadasi) was an important occasion in the Sikh
calender of the janam-sakhi period. For Ekadasi see note 633.
THE D40 JANAM-SAKH1
207
and the rani then presented their petition, [saying]. “You
are the assembly of the Guru and [whatever] is sought from
you is granted. May it please you [to hear our interces-
sion] 60 that the Guru may grant a son.”
[Those who were present in the sangat] ofTercd a prayer
[in order that] the raja’s faith might remain [unshaken.
Then they assured him], “The Guru Baba will grant you a
son.”
197b They returned home and after some time the rani became
pregnant. In due time [a child] was born, [but] when [the
attendants] looked [at it they 6aw that] it was a girl who had
been born ! They went and communicated to the raja the
news that a girl had been born. “You are talking non-
sense,” exclaimed the raja. ,? A boy has been born.”
As time passed the girl grew up and the raja imagined
that [it waB] a boy [who] had grown up. “Let a marriage
be arranged for the boy,” he commanded.
Now there was another raja who had in his family a
daughter. A marriage proposal was sent to him and he
accepted, [saying], “How fortunate I am to have received
this honour.” He had his pandit communicate [his] blessing
and [perform] whatever other ceremonies were required for
[the preparation of] the marriage. All [his] relatives gather-
ed there and the betrothal ceremony was duly performed.
The pandit then departed [to announce acceptance of the
I9Sa offer]. The people whispered behind the raja* back, “The
raja is mad ! He is ruining another.” The raja heard
[what was said], but paid no head. He imagined that his
[child] was a prince — the king of kings.
At the appointed time the marriage-ceremony began. The
girl was bathed, dressed in male garments, and seated on a
mare. The ‘bridegroom’ then sst out in procession and many
people accompanied [the party] to witness the celebration.
“Let us see what happens,” [they said].
And so the ‘bridegroom’s’ party departed. [The antici-
pated disaster did not, take place, however, for] Guru
Baba [Nanak] upholds the reputation of his name. 828 To
protect the honour of his disciple, and in recognition of
the raja’s love and trust, he assumed a disguise. Turning
into a golden deer he appeared before the ‘bridegroom’s’
198b party. The young ‘man’ boldly spurred his horse after
the deer and galloping [ahead] he left the party far behind.
““"The birth of a son had been solicited in his name. In order that the reputation
for efficacy in such intercessions should be preserved it was vital that he should
intervene.
THE a-WMNAM-SAKirt
308
Dodging hither and thither the deer [finally} ran into a
garden and the young ‘man’ followed in pursuit. [When
he entered the garden] be found an Exalted One sitting
there. He prostrated himself and Baba [Nanak] said,
•'Come, child, the Guru will fulfill your desire.” [The
young "roan' again] fell at his feet.
Then the party arrived, following in search [of their
•bridegroom’]. The raja entered the garden [and lie too] ob-
served the Exalted One sitting [there. He also observed that]
the girl’s features had become those of a male. The raja fell
at [Baba Nanak ’s] feet and the boy said, "Rajaji, this is
that Guru Baba [to whom you offered intercession].”
Having [thus] beheld him the raja reverently walked
I99a round him and then prostrated himself, [declaring], “Blessed
is my destiny I All glory to thee, O true King, [for] thou
art the fulfillcr of [thy servant's] yearning. What mouth
can praise thee ? [Thy excellence is beyond all praising] I”
It greatly pleased Guru Baba [Nanak to hear this].
“Worthy is your devotion, and worthy your faith I” [he
said]. "It is such discipleship that I need. Go, the Guru
is always with you. Wherever you offer worship, there you
shall find him.”
"Joyfully the raja departed. The entire party was
astounded. All became Sikhs and began (the practice of]
chanting, “Guru, Guru." Having celebrated the marriage
they carried the bridal-litter to [the bridegroom's] house.
Wonder reigned over the whole city [and all] continued
chanting, "Guru, Guru.”
The sakhi is finished. Another sakhi follows, a sakhi
[describing] a discourse held with Sheikh Sharaf.
199b ILLUSTRATION SO
300a A DISCOURSE WITH SHEIKH SHARAF IN BAGHDAD”*
Once Baba [Nanak] visited the city of Baghdad* 30 [where]
“•This heterodox discourse briefly interrupts the compiler’c lengthy run of Narrative
III anecdotes.
•^The jnnanvsakhis are conspicuously silent concerning Baghdad. This is curious
because Bhai Gurdas describes at some length a visit to the city by Baba Nanak
BG 1 : 35-36. The Gydrt'ratan&iaH, based upon Bhai Gurdas’s account, naturally
reproduces his Baghdad anecdote, but no other early janam-sakhi mentions the
visit. This MO sakhi, which relates an entirely different story, is the only other
exception to the janam-sakhis* general silence concerning Baghdad. For a
discussion of external evidence offered in support of a visit by Nanak to Baghdad
see GNSR , pp. 125-32, and V.L. Menage, "The 'Guru Nanak* inscription at
Baghdad", forthcoming In JRAS*
THE B40 JANAM-SAKHI
209
he observed Sheikh Sharaf 831 wearing the sixteen
adornments. 832 [He was dad in] female garments and
arrayed in all manner of jewellery. To his eyes he had
applied black eye-shadow ( onjan ) and his hands he had
stained red with henna He sang romantic songs ( ghazal )
in the bazaar and drew enormous crowds.
“What dress is this which you have adopted, Sheikh ? M
asked Baba [Nanak].
“I have not found my Beloved,” he answered. “To
find my Beloved I have adorned [myself] in this manner.”
“Shcikhji,” said Baba [Nanak], “[the [divine] Husband
takes no pleasure in such attire. It is Truth that He seeks
and adoring love that He desires. That which pleases Him
is something unusual. If it pleases Him then no matter
200b how [a man] may pour himself out in years of service the
service of his entrie lifetime is fruitless if he imagines
himself to be worth anything. [On the other hand] if [a
man] commits the sins of innumerable existences and then,
. if the Master so wills, meets one who has attained the
Truth he is saved. It is [dependent on] the favour of the
Master. Whatever He desires, that He performs. But you
who sing ghazals— sing something for us.”
Sheikh [Sharaf] sang [two compositions] in Dhanisan
raga.
Rig Dhanisan
Everyday I ask the Brahman astrologer
When shall I find my Beloved ?
'•‘Sheikh Shaiaf al-Din of Panipat, a popular figure with the janara-sakhi narrators,
predeceased Guru Nanak by at least two hundred years. CSSR, p. 82. Abu
al-Fazl claims that he was an associate of Shams al-Din Tabrizi and Jalal al-Din
Rumi during their travels in Rum (Byzantium). A'(n III. 368-69.
“•Sixteen traditional ornaments or embellishments applied by a woman to attract
her lover. The tradition became a part of the erotic imagery of the Sufis and
was used (as in this instance) to give expression to the devotee’s yearning for
God. Cf. Guru Arjan’i Phunohe (3). AG b. 1361. Abu al-Fazl enumerates the
sixteen ornaments as follows :
A Woman is adorned by sixteen things (1) Bathing. (2) Anointing with
oil. (3) Braiding the hair. (4) Decking the crown of her head with
jewels. (5) Anointing with sandal-wood unguent. (6) The wearing of dresses
and these arc of various kinds (7) Scctarial marks of caste and often
decked with pearls and golden ornaments. (81 Tinting with lamp-black like
collyrium. (9) Wearing earrings. (10) Adorning with noserings of pearls
and gold. (11) Wearing ornaments round the neck. (12) Decking with
garlands of flowers or pearls. (13) Staining the hands. (14) Wearing a bell
hung with small bells. (15) Decorating the feet with gold ornaments.
(16) Eating pan. Finally blandishments and artfulness.
—X'fn IIL 311-12.
210
THE 840 JAhtAM-SAKHl
When shall I be set free from the misery of sepa-
ration ? I.
I am in torment, O mother; my spirit burns.
I have not beheld my Master; both [my] eyes are filled
[with tears]. Refrain
Every day I despatch the crow [with a message for my
beloved].
At night I count the stars, unable to sleep.
201a As the papiha 833 cries [for the rain-drop] so cry I [for my
Beloved]. . 2.
Without my Beloved I cannot endure a moment.
As the kulang separated [from its mate] cries [in anguish].
As the fish deprived of water writhes [in agony, So do I
suffer the absence of my Beloved]. 3.
Hasten not, Sheikh Sharaf.
The one who yearns [for union with the Beloved] will
suffer not one wound [but many].
O mad one, have you forgotten [the jdy of the Master’s]
presence ? 4.
Dhan&san
Lay yourself in a mill and grind yourself;
Boil your limbs in dye;
As your body is dyed like a cloth.
So is [your spirit] steeped in the fast colour 834 of the
divine Name. 1.
Thus is drunk the cup of love,
[And thus] does one live in this world a life of
obedience. Refrain
[As a brick] is fired in a kiln;
[As] cotton is teased;
[As] a sesame seed is squeezed in an oil-press.
So [by like suffering] is the light [of understanding] kind-
led [in the man]. 2.
[Steel] is heated in the fire of a furnace;
It endures beating by a hammer on an anvil;
s83 The piedcrestcd cuckoo. See note 740.
hU maJith : Rubta cordlfolla (madder), the root of which yields a fast red dye; a
conventional image signifying the immutability of the divine Name in contrast
with the inconstancy of mdyd and of the wayward man of uoregencrate man.
THE B40 JANAM-SAKHI
211
201b [Finally jt] is rendered beautiful by tbe burnisher. 3.
Be the tree from which [the Master’s] rabab is made;
Be slaughtered like a goat [sacrificed to him].
What is the value of futile discussion ?
This it the song which Sharaf sings. 4.
Baba [Nanak] then gave his reply."* **
Rag Dhanisan
I have come to the door of submission;
I have invited the Master into my abode.
If the Master so pleases He gathers me in His embrace.
1 .
In doing Ibis, O mother, I found IJim
Eyes filled [with tears of joy] I beheld [my] Beloved and
was at peace. Refrain
He considered neither my virtue nor my iniquity.
He observed neither my appearance nor physical beauty.
To him who entered my dwelling I gave my love. 2.
As the chakvi, 83 " gazing at the sun, finds bliss ;
Like the chatrik 837 which received the rain-drop, so is my
heart enraptured,
[For] I have met my Beloved and found [the supreme]
happiness. How can my value be accounted 1 3.
202a Nanak says, thus does one find delight in the Master.
When a dumb man tastes nectar he can but smile.
He who has drunk it— he it is who knows 1 4.
Sheikh Sharaf touched his feet [and cried], “Wondrously
fortunate am 1 that one so great should have visited me 138 .'
[Truly] you are the refuge of the poor. Be merciful [to a
worthless wretch].”
Baba [Nanak] looked graciously upon him, where upon
Sheikh was purged of human understanding and endued
with divine reason. 839 The very hairs of his body stood
• SJ This shabad is not in the Adi Granth.
***Casarca ferruglnea, the ruddy sheldrake or Brahmani duck which was believed
to love the sun. Cf. Guru Nanak’s Strt Rdgu Aft II (4), AG p. 60. The same
af\apadl also uses other conventional images symbolising the devotee’s love
for God.
® S7 Scc noto 740.
** n gharl bail hid gattgS St, lit. 'I was seated at home and the Ganges came fto me).’
•••drib drist : lit. ‘two visions’, danav (human) and dev (divine). The danav
drlst fades away and is replaced by the dev drisf.
212
THE BdO JANAM-SAKH1
erect* 40 and ecstasy came [upon him). In everything that
he could see he perceived God — in everything that existed,
both visible and concealed. Baba [Nanak] departed joyfully
and going to a certain place rested there.
The sakhi is finished. Another sakhi follows, a sakhi
[describing a discourse which) Babaji held with a [certain)
Sikh.
Z 02 * ILLUSTRATION 51
203> [THE REWARD OF MEETING A SADHUJ
Because of the devotion of a certain Sikh Baba [Nanak)
went and sat outside [that Sikh's] town. [In it] there lived
this Sikh who was most hospitable to [other] Sikhs who
passed that way. When he was bidding farewell to [these]
Sikhs he used to ask them, “Brother, what reward is to be
gained from meeting a sadhu 841 ?" Some said one thing
and some said another, [but] he was not satisfied.
Then one day Baba [Nanak] visited his house. [The
Sikh] served him with great devotion [and then], early
[next] morning, with palms joined he asked, “Sir, what
reward is to be gained from meeting a sadhu ?"
“Tomorrow you shall learn what reward is to be derived
from meeting a sadhu.” answered Baba [Nanak]. “At a
certain place* 0 in the jungle there is a tree. Whoever is
there will give you the satisfaction [which you seek]. If
203b you do not find your answer there return to me.’'
Next day the Sikh went [to the tree where] he observed
a pair of crows, male and female, silling under the tree.
Nothing else [was to be seen and so] after lingering for
two or three hours he arose and returned to baba [Nanak].
“Well brother Sikh, did you find your answer or not 7”
asked Baba [Nanak].
“No one was there,” he replied. “A pair of crows were
sitting there [but nothing else]. How could I find my
answer ?”
“Very well,” said Baba [Nanak] “Return to that same
place tomorrow."
* to rim rim : erection of the body-hair in the condition of ecstasy.
tu aJAf in the literal sense of one who has attained perfection, one whose quest for
salvation has been fulfilled. For a classic definition of the true sadhu see
BhAgarata Purina XI. II. Purnendu Narayaoa Sinha, A Study of the BhAgarata
Purina (Adyar, Madras, 1950), p. 600.
%it faUne thdi : lit. "at such and such a place.”
THE B40 JANAM-SAKHI
213
Neil day be went again and (thia time] be saw a pair of
white herons sitting [there] — but [again] no person. He sat
for two or three hours and then returned to Baba [Nanak].
"Well brother Sikh, did you find your answer or not ?”
asked Baba [Nanak],
204a "A pair of white herons were sitting [there]," he replied,
“but no person. How could 1 find my answer ?"
“Very well," said Baba [Nanak], “Return again
tomorrow.”
[And so] he went again neat day [and this time] he saw a
pair of swans, male and female, sitting there — but [still] no
person. [Again] he sat for two or three hours and then
returned to Baba [Nanak],
"Well brother Sikb, did you find your answer or not V
asked Baba [Nanak],
"A pair of swans were sitting [there]," he replied, [but
again] there was no person. How could I find my answer ?"
“Very well, brother Sikh," said Baba [Nanak]. “Return
again tomorrow."
The'following day the Sikh went again [and this time]
he saw a women and a man sitting [there]. He prostrated
himself before them and asked them, “Friends, what reward
204b is to be gained from meeting a sadhu ?
"You hate just discovered what reward is to be gained
from meeting a sadhu," they replied. "We have just
obtained the reward of your presence, with the result
that our destiny*** has been redeemed. We were bloody
sinners and so we had earned rebirth as crows. On that
first day when we beheld your presence we were changed
into a pair of herons. On the second day when we beheld
presence we were transformed into swans And on the
third day when we beheld your presence we obtained the
body and intelligence of human beings. Blessings upon
your Guru ( gurdev ) that (at his command] you appeared
[before us and] redeemed us sinners I Take us to your
Guru."
Then the portals of the sadhu’s [understanding] opened
and purged of human understanding he was endued with
divine reason. All [three] went and fell at Baba [Nanak’s]
feet. "Well brother, have you found your answer 7” asked
Baba [Nanak],
205a “True King," the Sikh reverently replied, “you alone
know the immensity of your own spiritual power. When
%a Janam : lit. 'birth 1 : the wretched incarnation as a crow which, in accordance
with the law of Karma, resulted from the misdeeds of previous incarnations.
214
THE B40 JANAM-SAKHI
one meets God what need is there of [further] satisfaction ?”
Baba [Nanak] was filled with joy. He taught [them the
three-fold discipline of repeating] the divine Name, [giving]
charity, and [regular] bathing, [and then] he left that place.
The sakhi is finished. Another sakhi follows, a sakhi
[which relates] a discussion concerning [true] renunciation-
ILLUSTRATION 52
205b [A DISCOURSE CONCERNING TRUE RENUNCIATION]
A discourse [which] took place with a learned faqir. 844
“Real 845 renunciation,” said Baba [Nanak], should be
inward. But how can there be inward renunciation ?
[True renunciation is inward] in the same way that a grain
of satln BA6 is within its husk. After a cleansing process the
kernel is obtained from within. If there is inward renuncia-
tion [the kernel of Truth can be obtained] by this method,
regardless of whether one is a family man or celibate.
“If one does not live as a family man, but [instead] goes
out [into the world to beg] then he assumes the dress of a
faqir. He has his head shaved, puts on a [faqir’s] hat,
dons a kafrii , 847 and ties on a loin-cloth. Then these
clothes raise cries of woe and lamentation. These garments
206a of God say, ‘Do not put us on. They who put us on should
do so only if they perform deeds [which merit the privilege].
Otherwise they should not put us on. Put on [clothes]
which correspond [to the deeds which you perform].’
“[The aspiring faqir] asks, ‘Pray tell [me], what are these
clothes which, when donned, bring glory [to the one who
wears them] ?’
“The clothes reply, ‘Shaving of the head and the wearing
of a hat is for [small] children. [One is] a child, ‘they
continued, “for as long as one crawls [on hands and knees].
If you are like a child then use us, [but] if you have reached
maturity then do not use us.” 848
s44 failasuf fakir. No further reference is made to a faqir, nor to any other
interlocutor. The “learned faqir” has evidently been introduced in order to
provide a setting for the statement concerning faqiri (renuciation) which occupies
the remainder of the sakhi.
845 pahile : lit. firstly, primarily.
846 A variety of rice which grows and ripens in sixty days.
847 A length of cloth resembling a Kafan (winding-sheet), worn by faqirs.
84S The shaving of heads is a ceremony to be carried out in childhood, and the
wearing of hats is a practice suitable only for children. For the man of mature
understanding such external symbols are pointless.
THE B40 JAN A M-S A K H I
215
“And the kafrt said, ‘0 friend of God, you who would
don me, the kafni is the apparel of the dead. If while yet
alive you have died [to self] then put [me] on. But if any
worldly desire remains [within you] do not put me on.’
“Then the dung-rake 849 said, ‘O slave of God, I gather
rubbish together and drag it away. If you abandon
selfish desire and become aware of the fire [of separation]
206b from God before it bursts into full flame 850 then use me,
but if you are unaware of the fire then do not use me.’ 851
“Then the begging-bowl said,‘0 slave of God, you who
use me, if you are proceeding towards that destination
[which is true renunciation] then use me, [but otherwise do
not.’ The aspiring faqir] asked, ‘O begging-bowl, how do
you proceed on your way ?’ The begging-bowl replied,
‘My way is [the way of] inversion. Other vessels have their
faces 852 [turned] upwards, but my face is [turned] down.
If your face is turned away from the pleasures which exist
in the world then use me. Otherwise do not use me.’ 853
“What then is the object of renunciation ? Once [a man]
leaves his own house should he go and beg from the houses
of the worldly, [or] should he sit patiently [and simply]
have faith in God ? What is the point of meeting God
when you are no longer alive ? If he who has renounced
207a the world is compelled to retain his connection with the
world and to beg in order that he may eat, then he will
not have the meeting with God [which he seeks and] will
attain no objective. If he does not attain to this kind of
renunciation — [the kind which is effective] — it would be
better for him to stay at home [and live as a family man].
Perhaps through a certain amount of effort [on his part]
the Name of God will come forth [from his mouth]. 854
Whenever he performs this kind of renunciation [his effort
8i *phahori : a rake for removing dung &c. from stables.
8i0 dhuklial : the early stage of a fire before it flares up, alight but still only
smouldering.
851 Thc function of the dung rake is to remove the filth of egoism and worldly
desire. Only the man who becomes aware of his need of it can use it.
85t muhi : both ‘face’ and ‘mouth’. In this context both meanings are intended,
with ‘mouth’ signifying the open portion of the begging-bowl.
853 Again the stress is laid upon the inward response. Normally a begging-bowl
is turned upwards in order to receive offerings. Begging is, however, inconsistent
with true renunciation. Let your begging-bowl be turned upside-down. Let
your attention be turned away from the world to what lies within.
881 The way of true renunciation is the repeating of the divine Name. This required
discipline but not a discipline which necessarily involves a total severance of all
worldly ties and activity. It is a discipline which can as effectively be practised
by one who lives as a householder and continues to pursue his worldly vocation.
216
THE B40 JANAM-SAKH!
is effective, whereas] if he does not perform [this inward
variety] he is a hypocrite.
"And what do hypocrites do 7 They merely make a 6how
[of renunciation]. Hypocrites arc neither real yogis nor
real sanyasis. All that concerns them is the outward
appearance. Outwardly they play a part [while] inwardly
they mock (the way of life which they are pretending to
follow]. Even if he is a yogi or a sanyasi, a pir, a bhagat,
or a [hatha-yoga] adept, if the fire [of worldly desire]
remains within [him] he is a hypocrite. If [on the other
hand] the fire is extinguished then he is [not merely] a
207b faqir [but] also a pir, a murid, a sikh,*“ and a guru I"
All glory to Baba Nanak, the slave of God I All praise to
thy wondrous achievement 1 The sakhi is finished. Another
sakbi follows : A discourse held with Gorakh [nath],
together with a discourse held with Kal.
ILLUSTRATION S3
208a [DISCOURSES WITH GORAKHNATH AND WITH KAL)
Gorkh [nath] asked :•••
With what in the earth covered and with What brush is
the sky [painted blue] ?
Gorakh says, Hearken Nanak I Does the road to heaven
lead up or down 7 | .
[Baba Nanak replied] :
The divine Word is the earth’s covering [and] hearing [of
the Word] the sky’s brush.* 57
Nanak says, Hearken Gorakh I The road to heaven is
up, not down. 2 .
[Gorakhnath then posed a second riddle] :
How many fingers-breadth wide is the sky, O man; in
how many segments of the heavens are there stars ?
How many gods are there in the Kaliyuga, O man; how
does Indra*** cause rain to fall 7 3 .
•“The lerms murid and stkh both mean ’disciple’, the former designating the
disciple of a Sufi ptr.
•“None of the compositions quoted in this sakhi are to be found in the Adi Granth.
•“Man is everywhere surrounded by the divine Word. Through his faculty of
psychic or mystical perception he appropriates the Word and is imbued with it.
In Nath usage the ’sky’, with its obvious intimation of infinity, symbolises the
arena of mystical perception. (See note 735) Guru Nanak uses the same Image,
but characteristically docs so in a sense which transfers it from Nath doctrine to
his own beliefs. Cf. Mira 11 (5), AG p. 992.
•“Indra, as god of the firmament, is the deity responsible for rainfall.
THE «4PMNAM-Sv<Kf«
2)7
[Btlba Nanak replied] :
The sky is the breadth of four fingers and there are stars
in both segments [of the heavens].
In the Kaliyuga there is but one God; Indra neither causes
the rain to fall nor gives salvation. 4.
[Gorakhnath] the Siddh then summoned Kal,®“® and Kal
recited a shalole :
I smite the man who is rising, f smite the man who is
sitting, and I smite the man who is sleeping.
My capacious net is Spread over the four yugas; where can
you remain [free' from it]| O' son ? 5.
208b Baba [Nanak] replied [with another] shalok :
When rising I am' alert, when sittihg' I am alert,
[tven] when sleeping T am alert [to the presence of
God].
He who remains' detached from the ftnlB yugas— he is
the son of Baba [Nanak]. g
[Kal dtclhred] 1 :
in make the whole chrtH a bcgging^bowl'nhd spread the
sky [over it as a covering);
If I bestow much [worldly] wealth [upon those who dwell]
in the four yugas, then where, O Nanak, would your
dwelling-place be ?®®° 7.
[Baba Nanak replied] :
I shall control my senses and keep a'tongue’of truth, [My
understanding is] wider than the earth and loftier than
the heavens. 8 ®'
With senses and tongue [in subjection] to the One iLord],
says Nanak, I shall in this manner elude Kal. 8.
[When -ho heard this] Kal was downcast and said, “I am at
your'service. [Command me as you wish]." Baba [Nanak]
praised Kal and uttered [the following] shalok :
What will 'happen if ones not understand [the true func-
tion of this] human frame ?
“’ktl: time; death; Yam, the Vcdie god of the dead. Siva, as the Destroyer, has
also been identified with Kat. A. Danielou, Hindu Polytheism (London, 1964),
pp. 132, 201. Kal should not be confused with Kal or Kali (I.e. the Kaliyuga).
""Dwelling in the midst of an abundance of worldly wealth you loo would be
involved in the pursuit and use ofit.
e#1 lt is not confined 46 this world or to thb four 'yogas:
218
THE B40 JANAM-SAKHI
[What will happen) if one walks in error for a hundred
years ?
[What can happen] if one prolongs one’s life to a hundred
years ?
In the end, O brother, Kal will strike down this human
209a frame. 9 .
When Kal comes where can one go ?
Kal consumes everything in all creation.
When Kal comes where can one flee ?
To what shelter can one escape and dwell [in safety) ?
In what direction can one fly 7
The fourteen regions [of the world] arc all under Kal's
sway.
Ram and the Prophet” 02 are chained by Kal.
Nanak too looks upon Kal with respect. 053 [Kal] comes
and goes [as he pleases];
When Kal comes he can take whom he chooses.
When [a man] purifies himself and looks upon [other] men.
Wherever he looks he sees Nanak standing. 054
Tire sakhi is finished. Another sakhi follows : A discourse
held with Guru Angad.
209b ILLUSTRATION 54
21®° (THE WAY OF SALVATION)
A discourse which Guru Baba Nanakji held with Guru
Angad 000
One day, [during the period when he was residing at]
Kartarpur in the land of Punjab. Guru Baba Nanak went
and sat beside the river Ravi. 055 Following Guru Baba
[Nanak] ji, Guru Angad [also] went and sat [there]. Half-
way through the third watch of the night 007 Guru Baba
[Nanak] went and sat at the [very] edge of the Ravi river.
w ram rasQl: Ram Chander and the Apostle (rural) Muhammad, i.e. all gods and
all divine messengers, both Hindu and Muslim.
0,0 No one can dispute Kill's power to take life.
0B4 tn all men he secs the omnipresent Nanak, the corporate manifestation of the
divine Name.
00s Thc next two sakhis are didactic discourses borrowed from an early Mlharbin
source. Sec Mlh JS II, 388-91.
050 The village of Kartarpur is on the banks of the Ravi, Sec Note 339.
007 a4kit (dhtt) pahar : after two and a half watches, viz. 1.30 a.m.
THE B40 JANAM-SAKHI
219 *
When it came to the last watch of the night 888 Gum Baba
[Nanak] removed his clothes, bathed, and dressed again.
Then Guru Baba [Nanak] sat down to meditate. He began
to meditate upon God and to sing the praises of his
Master.
Shalok 888
They who offer praise in the early morning, who meditate
with attention undivided,
Supreme 870 kings arc they, for they have fought [their
battles] at the proper hour.
In the second [watch of the day] 871 the mind follows
many paths and thought is scattered;
A multitude [of concerns] drag one into the deep ocean [of
worldly tumult] and submerged he docs not rise.
In the third [watch] 872 he shovels food into his mouth,
burning with both hunger and thirst.
210b That which he consumes is turned to ashes and so he
desires yet more to cat.
In the fourth [watch] 873 drowsiness steals [over him];
he shuts his eyes and falls into deep slumber.
And arising he returns to the fray, to the arena prepared
by centuries [of strife]. 874
Every hour is the hour [for worship] if throughout all
eight watches [one holds to] the fear [of God].
When the Lord dwells within the heart [of a man] then,
O Nanak, is he truly cleansed. 878
Baba Nanak ji recited this shalok and then cried, "All
glory be to [Thee], True King ! None can praise Thee,
[for Thou art far beyond the praise of mere men]. Who
is he who can utter Thy praises ? There is none who knows
how to praise Thee, [none who knows] what praise [to
868 3 a.m.
***VarMa]h 17:1, /t(7pp. 145-46
8 ro PGre. Elsewhere in this quotation and throughout the sakhi the word pOrd is
translated 'perfect*, 'perfection*, ‘the Perfect One*.
871 9 a.m. to 12 noon.
87a Noon to 3 p.m.
87S At 3 p.m.
B74 Thc meaning of the second half of the lino 19 obscure. For tho commentator’s
interpretation sec Folio 207b,
Bis sacha navan : ‘the true bathing'; spiritual 'bathing*, inward immersion in the
divine Name as opposed to external ablutions.
220
THE B40 JANAM-SAKHI
offer] Thee. If anyone can compute Thy bounds, then
he can utter [a sufficiency of] praises to Thee, [but Thou
art infinite and so] none can know the manner of praising
Thee.
“How then can a creature such as I utter Thy praises ?
To the extent that I was able I have praised those who
desire to repeat Thy Name. In the early morning we
should recite [it], daily we should recite [it]. Early in the
211a morning we should remember the names of those who have
worshipped the Name oft God with undivided! [devotion]. In
the morning let me praise the names of those who have
worshipped. Thee with* undivided love. I shall repeat the
names of those who have, with undivided [devotion], repea-
ted ; Thy Name. Renouncing [all] trust' in worldly attractions,
abandoning [all] love for [such] worldly desires, transferring
[my] : affections from [thoughts], of worldly power and
pleasure I have- rivetted them to the divine Name. Thy
Name is [worthy of] undivided attention.
“What-is to be repeated at that time'? 878 IfThouart
mercifulT shall repeat their names. What- kind [of people]-
are they [whose names I shall repeat] ? They are those
who repeat- T'hy Name. They who have repeated Thy
Name at that time are supreme kings; the possessors of
fabulous wealth.
“Thete are, [however], many who seek to obstruct this
21 1 b observance. They are obstructors who cannot be restrained.
What power do these obstructors have ?' What kind of
obstructors are they? They do not permit a man to
meditate upon the divine Name at that hour [of the
morning]. These obstructors arc such [indomitable foes]
that one powerful man [from amongst them) can overthrow
the .whole, world, and- render, it. impotent. They are the
kind [of people] who. bring, distress. and cause evil deeds to
be. performed. They divert a man from the [right] path
to the wrong. They force [him] off the [right] path [onto
the one] where all his happiness is destroyed. Before them,
kings, rulers, beros, warriors are- helpless. There are
eighteen. thousand iof these [malevolent] assailants who act-
as obstructors at that hour [of the morning], At that b'our
they do not let a man repeat the divine Name. There are
some warriors who fight for one day and then take flight,.
hu£. these are, the kind, of watriors.who fight every day;
212a He who is truly valiant fights everyday.
“The one whom I acknowledge- as my king is he who
B,8 ln the early morning.
THE B40 JANAM-SAKHI
221
awakens at [the beginning of] the last watch of the night 877
and meditates upon the divine Name. When the second
watch of the day comes round 878 a man’s mind funs after
a multitude of concerns. The second watch does not serve
the purpose of meditation in the manner of that [early]
hour. [During the day] his mind pursues a multitude of
worldly concerns and runs after selfish interests. He is
completely absorbed in the pursuit of worldly wealth.
Ensnared by cupidity he is unable to break loose. Imbued
with the spirit of avarice he plunges into the river of desire.
He plunges in ' and is immersed in the selfish quest for
wordly gain.
“When the third watch of the day comes round 878 he
feels hungry and, while still remaining absorbed in worldly
affairs, shovels food into his mouth. Hunger and thirst
212b force [him to eat and drink]. And so he eats and when
the fourth watch of the night 880 has come he lies down.
Drowsiness steals [over him], he shuts his eyes, and falls
into deep slumber. When he murmurs in his sleep he still
talks about the same things and begins once again the
quarrels and disputes, the lusts, the anger, the avarice, the
concern for worldly desires, and the pride 88 ’ [which occupy
his waking hours]. He begins to imagine that he has been
allotted a life-span of a hundred years [and says to himself],
•I shall not die, nor do I live in fear of anyone.’ In this
proud [imagining] he wallows, never remembering God
[but instead] remaining [altogether withdrawn] from the
remembrance of Him.
“All times [of the day] are appropriate for meditatine on
God. but lie who with devotion and tear [of God] repeats
the Name of God during the eighth watch, [that is, during]
the last watch of the night, [has chosen] the period which is
beneficial beyond all others. If at that hour the Master’s
Name dwells in his man [to him will accrue the merit of]
213a bathing at the sixty-eight pilgrimage-centres.” 882
877 3 a.m. • ‘ ,
878 9 a.m. to 12 midday.
,78 I2 midday to 3 p.m.
**°If in fact the copyist intended to write rati (night) the time indicated is 3. a.m. It
seems evident, however, that he intended to write din (day) which would mean
3 p.m. '• * ' • •
88l k<J/n, krodh, lobh, moh, and harikar : the five traditional evil impulses.
888 Hc will earn as much merit as the person who bathes at at| the pilgrimage centres
meditation on the divine Name.
222
THE B40 JANAM-SAKHI
Then Guru Angad asked, “Babaji, for worldly people one
watch devoted to the fear and adoration [of God] is
sufficient, but what should the godly do ?**
"I have laid my hand upon you, son,’* 8 * 3 replied Guru
Baba Nanak ji. ‘‘Speak what is [in your heart].*’
In accordance with the command of Guru Baba [Nanak]
Guru Angad spoke. What did he utter ? [He uttered] a
shalok. 884
Supreme kings are they who have found the supreme
[Lord],
Who through all eight watches dwell in confidence and
love of the One.
Few there be [to whom has been vouchsafed] a vision of
the infinite being [of the Almighty].
If one’s deeds 8 *® arc perfect [one hears the voice of] the
perfect Guru, [of Him] whose utterance is perfection.
Nanak, if the Perfect One bestows [this perfection one’s]
weight is not reduced 888
Guru Angad ji then laid a request before Guru Baba
[Nanak]. “Respected Babaji. you [have attained] perfect
[understanding]. You [alone] are called the Perfected One
213b (Ptira purukh). They who have found you, the Perfected
[One], are themselves perfected masters. Throughout the
[entire] eight watches [of the day and night] they are imbued
with no spirit other than the spirit 887 of God and the
divine Name of God. 888 Even though they are engaged
in worldly activities they remain, like the lotus, unspot-
ted. 888 Throughout the eight watches they remain free
from worldly cares. They arc absorbed in single-minded
devotion, 887 [and for them] there is no dimming of the
divine presence or of [its] beauty.
“In this world, however, few are to be found who are like
this — very few. Associate with those who have received
the grace of God and are perfected souls, [with those] who
888 My grace is upon you.
8M Guru Angad's Vdr Mdjh 17:2, AG p. 146.
M karam. The word may be intended in this context to possess the Arabic-derived
meaning of '(divine] generosity’ or 'grace'. The Sanskrit-derived karma appears,
however, to be more likely, viz. the destiny determined by the quality of a
man's previous aotiona.
*••/ haial ndhi toll . The meaning is not clear.
‘ 8 Vfl»i/ : lit. colour.
•••They remember only God and nothing else.
•••The commentator is using one of the conventional images of popular bhakti.
Although the lotus may have its roots in mud and dirty water ita flower will
stand unspotted above this filth.
THE B40 JANAM-SAKHI
223
voice the immutable utterance { afalu bachan). What is
the immutable utterance which, when voiced, imparts
salvation ? When you meet such a guru, [one who
communicates the immutable utterance], you will lack
nothing either in this world or the next. When you give
214a voice to [this immutable] utterance the soul finds salvation.
He whom you meet and upon whom you bestow grace
will lack nothing.’*
Guru Baba Nanak ji was filled with joy. Guru Angadji
prostrated himself at the feet of Guru Baba [Nanak] ji.
Guru Baba [Nanak] laid his hand upon his head and said,
“Praise to the Guru 1"
The sakhi is finished. Another sakhi follows, a sakhi
[relating] another [discourse] held with Guru Angad.
ILLUSTRATION 55
214b (ANOTHER DISCOURSE WITH GURU ANGAD CONCERNING
THE WAY OF SALVATION] 810
One day Guru Baba [Nanak] ji was sitting in Kartarpur,
in the land of Punjab. Two and a half watches of the
night had passed, 891 and one and a half watches of the night
remained. Guru Angad pul a request to Guru Baba
[Nanak] ji.
“Respected Babaji, if you arc willing [to hear it] I have
a request to make.”
“I should like to hear your request, son Angad," replied
Baba [Nanak] ji. “Say [what it is]."
Guru Angad then put his request : “Respected Babaji.
according to your instruction it is good to awaken at [the
beginning of] the last watch of the night. If a person
awakes [at that hour] then is there any benefit to be
derived from that [particular] hour ? [If so], what consti-
tutes the benefit ? If a person forces himself with determi-
nation to wake up and perform the service — if he wakes up
and performs the service of meditation— then what reward
8f0 Cf. Mlh JS II. 395 ff. (g oft 241). The f assages quoted from scripture are the
same in the B40 and Mlharbdn versions of this discourse, but their respective
introductions and commentaries are almost entirely different. Only a few
scattered phrases correspond. The introductory passage given in B40 is actually
closer to the standard Mlharbdn pattern of gof\ introductions than that recorded
in the extant version of the Miharbin J anam- sakhi . The extant Mlharbdn version
has evidently been amended in order to give further emphasis to the point about
early-morning bathing which the go/i is seeking to establish.
••‘ltwas 1.30 a.m.
224
THE B40 JANAM-SAKH1
does he earn for waking at that hour ?”
Passing into a rapture of praise Guru Baba [Nanak]ji
215a uttered [the following] shalok : 892
During the fourth watch [of the night, in the early]
morning [hour], a longing springs within [their]
consciousness,
[And then they show] their affection for rivers, [proceed-
ing thence] the divine Name within their hearts and cn
their lips.
There amrit is sprinkled, grace is showered [from above].
The body, assuming the golden hue [of radiant devotion],
is assayed [like] gold [upon a touchstone];
And if the [divine] Goldsmith is pleased [with the assay]
never again need it endure the fire. 1.
Then Guru Baba Nanakji said, “Son Angad, does a
person wake up because someone makes him wake ? A
person never wakes up because he has resolved to make
himself wake. When God creates a soul upon whom
He bestows His grace He implants within it a [latent]
understanding 893 [which enables a man] to apprehend the
divine Name. [Man] is endowed with this understanding
and when he appears in the world he utilises this under-
215b standing. When the fourth watch of the night comes
round love wells up in his heart. [This indicates to devout
people that] it is time for them to awaken. [When they
awake] their affections turn to water. [They ardently
desire to bathe and so] they proceed to wherever water is
available. Entering the water they bathe and inwardly
repeal the Name of God.
“What is the reward of [observing this custom at] that
hour ? Wherever the court of God [is to be found, 094
there] amrit is dispensed and there the Master bestows
[His] grace. There is a [veritable] shower of amrit 1 It is
like the gold which the goldsmith assays on a touchstone.
[If it is pure] it is not exposed to heat [which will spoil it].
It is fit for the treasury."
Guru Angad then,, put [another] query to Guru Baba
[Nanak] ji. “This is the benefit [to be obtained] from the
last watch of the night, but there are seven more watches.
' 6n VSr Mijh 18:1 (lines 4—8) AG p. 146. The shalok is by Guru Angad. not by
Guru Nanak. The Puritan janam sakhis set this shalok in the context of Baba
Nanak’s journey to the sootb. Pur JS, sikhlA2, p. 79.
899 j«raf/.
"‘Either in the company of the devout (satsaAi) or within the devotee’s own man.
THE B40 JANAM-SAKHI
225
216a What should be done with them ? What service of meditation
and devotion is to be performed during [these hours] ?
How is this time to be used ?”
[In reply] Guru Baba Nanak uttered [another] shalok in
praise [of God]. 888
Shalok
During the seven [remaining] watches follow truth and
goodness, dwelling in the company of the [spiritually]
wise.
There [in their company] reflect upon what is sin and
what is virtue; let the stock of falsehood dwindle
away.
There the false are spurned, the noble held up to acclaim.
Futile is all that we say, O Nanak, [for all] pain and
pleasure arc in the Master’s hand. 2.
Then Guru Baba Nanakji said, “Son Angad, you have
put a good question. Let this quest for truth be pursued
during the [other] seven watches [and not merely during the
last watch of the night]. Be not slothful, even for an
instant. If you do this then the [desired] results will inevi-
tably follow. Devote the last watch of the night to
meditation and then, son, follow the path of religious duty
during the [other] seven watches. This is truth and good-
ness. If anyone is not satisfied with this let him go and
discuss sin and virtue with those who are versed in the
scriptures ( iastra ), the Veda, the Puranas; and in [Sanskrit]
216b grammar. [Let him ask] why virtue is good and why one’s
[spiritual] capital dwindles through dealing in falsehood.
“Son Angad, there is no place for those who are false.
Who are they, who arc to be regarded as false ? They who
harbour deceit in their hearts and who utter falsehoods
from their mouths. They who practise deceit and falsehood
arc false and for the false there is no place [in the sight of
God]. Wherever they arc caught they are cast away. For
the false there is no place either in this world or the next.
The false are cast out of the court of God and flung into
the most hideous of hells. 098 But they who observe truth
and [their] religious du.ty receive acclaim in the [divine]
court and are retained in the [divine] presence.. They are
eternally steadfast. Apart from His Name anything which
226
THE B40 JANAMSAKHI
is uttered is waste. Pain and pleasure arc in the hand of
217a God. As the Lord chooses so He disposes. Let utterance
proceed from your mouth in such a manner that your
breath is not expended uselessly. Let [your mouth’s] utter-
ance be proGtable [in the divine] court.” 897
Then Guru Angad said, ‘‘Babaji, I have one more ques-
tion if you are willing [to hear it].”
“Son Angad," replied Guru Baba [Nanak] ji, “I am only
too willing [to hear] anyone who asks [questions] concern-
ing the utterance of the Name of God."
Guru Angadji then asked, “Respected Babaji, He who is
called God — where docs He live ? In what village does He
dwell ? One should praise and glorify the Name of God,
but who will show us the path to God 7”
Passing into a rapture of praise Guru Baba [Nanak] ji
recited [the following] shalok : S9B
Throughout all eight watches 890 [of the day and night
men direct their attention to] the eight regions [of the
created world, neglecting] the ninth region [which is]
the human body.
Let its depths be searched, [for] therein lie the Nine
Treasures of the divine Name.
They to whom grace was given offered praises, O Nanak,
217b taking the [divine] Guru as their Pir.
Guru Baba [Nanak] ji then said, "Son Angad, the out-
spread world [contains] eight regions. The ninth region is
the [Human] body. The unfolding [of which I speak] takes
place within the region [which is] one’s own body. The
ninth [region] is exalted beyond [all] those eight regions.
Through what quality [is it exalted] ? Within it are the Nine
Treasures, 900 the Name of God. By searching they may be
found. They who search the region [which is] the body are
God’s bhagats. But [the divine Name] is not to be found
by searching [alone]. They upon whose foreheads was
inscribed [the mark of] grace, because they were the recipi-
ents of grace met the Guru. When [any bhagat] met the
Guru the lotus [of understanding] bloomed and to him was
vouchsafed a vision of the manifest [presence of God].”
M, Usc your tongue for repeating the divine Name. Do not waste your breath on
anything rise, for all else Is futile.
8 «Guru Angad’s VSrMiJh 18:1 (lines 1-3), AG p. 146.
890 The translation here follows the AG version which gives pahari. The B40
reading, khanjt, appears to be a mistake.
•“See note 626.
THE B40 JANAM-SAKHI
227
“O king !” cried Guru Angad, "you are the Guru and
you are God ! None other can we behold !"
“My grace is upon you, [my] son," declared Guru Baba
[Nanak] ji. “The world will worship your name after you
218a have gone. The divine Name is the essence (/lu) of God,
and God dwells in the hearts of those who follow the Truth
(sSdh). They in whose hearts dwells the divine Name are
the companions of God, and to their command God
humbles Himself. To instruct the world in the divine
Word, [in repeating] the divine Name, [in giving] charity,
[in the practice of regular] bathing, [and in] the Truth-
[this is your duty].”
Guru Angadji fell at the feet of Guru Baba [Nanak].
Filled with joy he cried, “Praise to the Guru I Praise to
the Guru 1 Praise to the Guru 1 Praise to the Guru ! Praise
to the Guru I”
The sakhi is finished. Another sakhi follows, a sakhi
[which describes how] Guru Baba [Nanak] ji bathed.
218b ILLUSTRATION 56
21 9a [AN INJUNCTION TO RECITE ARA Tl SOHILA]
One day [while] Baba [Nanak] was bathing Angadji
happened to notice that the whole of Baba [Nanak’s] back
was scratched. “Babaji, I have a question,” said Angadji.
“What is the meaning of these [scratches].”
“Son Angad,” answered Baba [Nanak], “there is a certain
Sikh [of mine], a shephered who grazes [his] goats in the wild
scrub. As he walks [through the sorub] he recites Aral I
Sahila 901 with deep devotion. Now I have vowed that
wherever Aral! SohitA is recited there I shall be present." 502
Baba [Nanak] then summoned the Sikh and with deep
satisfaction [said to him], “Your devotion is to be comme-
nded, [my] son." Then he made this pronouncement :
“Recite the Aratx when you are about to sleep, [my] son.
The Sikh who goes to sleep after reciting [or] hearing the
Aratx will find [mystical] union with the Guru.” 503
"‘See note 492.
*°*This presumably means that his presence with the devout Sikh necessitated a
journey through thorny scrub and hence resulted in a scratched back. An
alternative explanation could be that that the presence of scratches on Nanak's
back is intended to indicate a mystical identity with the devout disciple, that
•cratches suffered by the Sikh also appear on the Master's back because of the
latter's mystical presence with his disciple. This latter explanation would,
however, be uncharacteristically sophisticated for this section of the janam-takhi.
•®*With God.
228 THE B40 JANAM-SAKHI
Tbe sakhi is finished. Another sakhi follows, a s khi
concerning Baba [Nanak] and Mardana.
219b [THE MAGNIFICENCE OF BABA NANAK’S HYMNS] .
One day Mardana was sitting singing klrtan. Baba
[Nanak] asked [him], “How many hymns (bdnl) have you
learnt by heart, Mardana ?”
“I have memorised all that [you] have composed," he
replied.
In the meantime there had appeared a large caravan
[consisting of] a long string of camels. “Mardana, ask the
master of this caravan to show you what he is carrying in
[his bags],” said Baba [Nanak].
Mardana asked [him] and the caravan master replied,
“In these [bags] are volumes 804 cantaining the hymns of
Sri Guru Baba Nanak ji.”
“Wondrous is thy power 1” cried Mardana. “It is
beyond comprehending 1”
[Baba Nanak] then commanded Mardana, “Read some-
thing aloud from these hymns, Mardana.” .
“Very well,” he answered, but when he looked [at the
220a hymns] he was overcome with. awe. “Wondrous is thy
power ! he exclaimed.
“What is it, Mardana ?” asked Baba [Nanak]. “Read
something.”
“Eye has not seen nor ear heard [such utterances] 1” he
replied. “These hymns are surpassing wonderful !”
Then Mardana besought [Baba Nanak], with palms joined
[in supplication]. “Lord, when will these hymns be ;
revealed.?”
“Mardana, “replied [Baba Nanak],' “they who love and
adore me, and who are to be endowed with my body and
my frame— from their mouths will issue [these hymns]. 908
Guru Angad and Mardana prostrated themselves. 908
The sakhi is finished. Another sakhi follows, a sakhi’
[describing] the death [of Baba Nanak].
Ki polhtdn granlh. 1 . .« /.. tr. : . .. t ■
9oS The reference is to the four ; Guru5 who immediately succeeded Guru Nanak and
whosd compositions were included by Guru Arjan in the Granlh Sdhlb (the Adi,
Granthi) ■ ■ • >1 «
Kt maiha lekld : they touched the ground with their foreheads. • 1 -
-UPfWP*”
THE BAO JANAM-SAKH1
229
2 .
3.
4.
5.
6.
7.
8 .
9.
10
220b ILLUSTRATION 57
221a (THE DEATH OF BABA NANAK)* 07
Baba [Nanak] spent twelve [years] wandering as an
•“’This lengthy final sakhi can be divided into ten distinct episodes :
I. Kamala and the yogis : the annunciation of Baba Nanak's imminent death
(folios 22la-222a).
Sidharan makes preparations for the obsequies (222a-224a).
The chaudharls and muqadams prepare the funeral pyre (224a-b).
Mala Choni prepares for a Srddh ceremony (224b-225a),
Sidharan intercedes on behalf of his Kuram (225a-226a).
Sidharan prepares for the obsequies and the chaudliorls build the funeral
pyre (repetition of 2 and 3). Baba Nanak passes away (226n-227a),
Lakhmi Das and Siri Chand protest ( 22?a-22Sa).
Sidharan protests (22*a-b).
The Hindus and Muslims quarrel (228b-22°ai
Baba Nanak ascends bodily to heaven (229a-230a)
The series is preceded by a brief two-sentence summary of Paha Nanak's life,
(221a), and followed by a confession of faith and a concluding exhortation from
the compiler.
It is clear that this is a composite sakhl, and it seems -probable that DAO compiler
was himself responsible for its construction Had he copied It in its entirety from
a single source he could hardly have overlooked the more obvious in consistencies
which it contains. One such inconsistency concerns the physical presence of
Baba Nanak's body. It vanishes on the wav to the burning-ground (229a); it
reappears alive on the pyre (229a); It is evidently consumed by fire (229a); but soon
after appears again on the pyre (229b). Finally it ascends to heaven (229b).
The heterogeneous quality of this B40 sakhi can also be illustrated by means
of a comparison with other janam-sakhi versions of the death of Nanak. The
Adi Sdkhls, which of all other collections is the closest to BAO, offers a different
but equally confused selection. It begins with a version of 7. follows this with
a different version of 7, and then takes up 5. In the Adi Sdkhls version of episode
S the petitioner begins and ends as Sidharan (as in BAD) but in between he is
identified as Bhagirath. A portion of 8 is linked with 5 by the Adi Sdkhls compiler
and the remainder is treated separately, with Mardana replacing Sidharan as
complainant. There are hints of episode 9 and the Adi Sdkhls composite sakhi is
then drawn to an abrupt end. AS, pp. 97-100.
Episodes I and 2, both of them omitted by the Adi Sdkhls, are to be found in
Bdld MS Recension B, in words almost identical to those of the BAD version
(Cambridge University Library MS Add. 921, IT. !97a-98b) and abbreviated
versions of I, 7 and 10 appear in the Mahimd PrakdJ Vdralak. SL TGN (Ena),
pp. 85-87. The Bdld manuscript also includes versions of 3, 4. 7 and 9. but
iguage, sequence, content of the individual sub-sakhis, and the date of death
re all different. This addition to the Bdld tradition has obviously been taken
om the lost Mlharbdn Janam-sdkhi.
Resemblances to the Purdtan view are few. Episodes 7 and 9 appear in the
irdlan janam-sakhis, but in a form which differs from both the B40 and the
MlharbdnlBdld version. Together with the Adi Sdkhls BAO and the Purdtan
m-sakhis do. however, agree on the date of the Guru’s death.
(Contd. on next page)
■
THE B40 JANAM-SAKH1
ascetic. 908 He was married at the age of twelve and he
reigned for fortyfive years in [his] village. 909
In front of Baba Nanak’s audiencc-chambcr (darbar) there
was a pipal tree. Baba [Nanak] used to lay a string-bed 9 ' 0
under it and sit on the bed in the shade.' In the house of
Guru Baba Nanak there was a servant who was known by
the name of Baba Kamala. [One day] Baba [Nanak J sum-
moned [him]. “Son Kamala,” the called].
“What do you want, sir ?” asked Kamala.
“Go out to the belt , 9 ” son, and bring grass,” said Baba
[Nanak]. “The horses and buffaloes are hungry.”
Taking a sickle Kamala went out to the belt. When [he
arrived there] he saw three men who looked like master
yogis (jogxsar) sitting in the beli. The yogis called Kamala
and he went [to them].
“Is this the village of Baba Nanak ?” asked the yogis.
“[Yes] sir, this is [his] village,” answered Kamala.
They gave him a pinch of ashes 9 ' 2 [and said], "Take this
message to Baba Nanak.”
“I do not have permission [to leave my work],” replied
Kamala. “I shall return when 1 have gathered grass." •
One of [the yogis] arose, took the sickle from Kamala's
hand, cut a handful of grass, and scattered it. [Immediately]
a heap of grass formed. “Bundle up as much grass as you
can carry and pick it up,” said the yogi. Kamala bundled
up a big load and the yogi, picking it up [for him], placed
(Contd...)
As it stands the B40 sakbi is clumsily constructed. If, however, episodes 4, S, 6
and 8 are removed the remainder constitutes a narrative of considerable power.
In episode 10 it attains a quality of graphic expression unequalled in the entire
range of janam-sakhi material.
•“Cf. folio 33a. See note 134.
909 The village of Kartarpur. The details given in the opening sentences of this
sakhi, together with the dates of birth and death recorded on folios la and 230a,
elicit the following chronology :
1469 Birth of Nanak.
1481 Nanak's marriage; beginning of travels.
1493 End of travels; beginning of the Kartarpur period.
1538 Death of Nanak.
This makes no provision for the period in Sultanpur and claims an impossibly
early date for the beginning of the travel period.
In this context it implies a seat of spiritual authority.
911 The term beli is used for jungle or uncultivated land near human habitation, as
opposed to ghor which ii located far from any settled area. Portions of a
beli may be designated rakh by a village panchayat, i.c. land reserved for common
grazing.
919 blbhit, vlbhail : ashes of burnt cow-dung used by yogis for smearing their
bodies, allegedly in imitation of Siva.
221b
THE B40 JANAM-SAKHI
231
it on his head. Having got it up Kamala carried it off.
[Back in the village] Baba Nanak had laid the string-bed
under the pipal tree and was sitting on it. "You have
returned very quickly with the grass,” he said. “Have you
222a taken someone else’s grass ? If it is someone else’s grass do
not give it to my horses.”
"1 have not brought [another’s] grass, Father," replied
Kamala. “I have brought a message.” Kamala took out
the pinch' of ashes and placed it in Baba [Nanak’s]
hand.
“You did well to bring the grass quickly,” said Baba
Guru Nanak, “and you also brought the message, you also
brought the message, you also brought the message.”
Three times Baba [Nanak] said [this and then repeated],
“You did well.”
Then Baba [Nanak] said, “You have brought me the
message, Kamala. [Now] go and bring Sidh&ran [here].
Sidharan has gone off with his family at [someone’s]
invitation and is very busy. Go and tell [him] that Baba
[Nanak] calls. [Tell him to] come quickly, bringing two
tong stretcher-poles 613 and a hank of twine”. 614
Sidharan was one of Baba [Nanak’s] Sikhs. If ever
222b Baba [Nanak] went [that way] he would dine at his house.
Other people would press him [to accept an invitation], but
he would take no one else’s food. Only at Sidharan’s
house [would he cat]. Baba [Nanak] used to wear two
length's of cloth (ch&dar), one over the upper [part of his
body] and the other over the lower. Sidharan had arranged
for them to be woven. He had ordered four chaddars
of fine cloth to be woven. Two he kept [ready] washed,
and [the other] two Baba [Nanak] used to wear. Sidharan
used to wash them himself with his own hands.
,l, bihi : the poles used for the sides of a string bed.
Baba Nanak is here making preparations for his own funeral. The two poles
are intended for the corpse-lifter.
•“ran : coarse, thin rope made from MuHJ (rush). In the course of the remainder
of the sakhi the narrator provides an interesting if disjointed description of a
seventeenth-century Sikh funeral rite. The description may be compared with
the observations recorded in the following articles : “Manner in which the
Funeral Service is Performed", section in a memorandum The Riles and
Ceremonies of the Sikhs and the Sikh Sects, written in 1844 by Major R.Leech.
National Archives of India, For. Secret. Dec. 20, 1845, 144. Reproduced in
the Gurduira Gazelle, August 1969, English section, pp. 27-29. “Death
Ceremonies of the High-caste Hindus of the Panjab” in PNQ III. 35 (August
1886), pp. 183-84. See also A'tn III. 321-24.
232
THE B40 JANAM-SAKHT
On the eighth day 915 Kamala went to summon Sidharan.
[Before he left] Baba [Nanak] asked [him], “What will you
say when you go [to Sidharan] ?”
“I shall speak as you command,” replied Kamala.
“If he will not come," said Baba [Nanak], “tell him that
Baba [Nanak] is shivering and then he will come quickly.”
Kamala went to Sidharan who asked, “Why have you
come ?”
“Go quickly,” [answered Kamala]. “Take two long
223a stretcher poles and a hank of twine and go.”
"I shall go after I have had my meal,” said Sidharan.
“I have no instruction [about your meal]," answered
Kamala. “Eat [it].”
Sidharan ate his meal and departed. When he reached
Baba [Nanak] he prostrated himself. Baba [Nanak] greeted
[him with the salutation] “Kartar Kartar, 9,9 “[to which]
Sidharan responded, “Sat Kartar”. 9 ’ 7
Sidharan [then] said, “Master, 9,9 you have summoned
[me] with great urgency.”
"Do you know why I have summoned you ?” asked Baba
[Nanak].
“Kamala came to me bearing your instructions to
proceed to [your] presence.” 9 ’ 9
“Come, son Sidharan," said Baba [Nanak]. “Let us go
to the beta.”
Baba [Nanak] and Sidharan went out to the belt i
where Baba [Nanak] had a field of eight bigliis 920
91s This must refer to the eighth day of the dark half of the month of Asu, or Asvin
( asBvadlS ). A little later we are informed that the wife of Baba Nanak was at
this time preparing for a iradh ceremony, a rite which is performed during the
dark half of Asu. See Folio 219b and Note 928. Within a lunar month the
dark half, (or period of the waning moon) precedes the light half (the period of
the waiting moon).
,l, kartar kartar : lit. ‘Creator, Creator’; ‘Hail to the Creator !’ or Tlie blessings of
God 1* The expression obviously parallels the common greeting rim rim.
,l, sati kartir : ‘True is the Creator’. These two forms of salutation were presumably
current during the period when the janam-sakhi was first recorded.
m tapi : an ascetic; one who practises tapasyi (self-mortification) to achieve religious
merit or salvation.
>ui dargih : a royal court, or hall of audience. When used with reference to a saint
it normally designates his tomb or shrine. Here it refers to the ’court’ maintained
by Baba Nanak in Kartarpur, i.e. the assembly of his disciples.
n %ighi : a unit of square measurement, 60x60 gat- As the gat varied in length
so correspondingly the bighd varied in size, and several different btghis were
current during the Janam-sakhi period. The btghd-l llaht of Akbar, consisting
THE B40 JANAM-SAKHI
233
f
He proceeded to [his] field and inspected its four corners.
Having scanned the field he looked down towards the river.
223b To Baba [Nanak] a pond was delighted. 92 ’
“Do you know what place this is, son Sidharan ?" asked
Baba [Nanak]. “It is at this place, son, that my [cremation]
wood [will be] immersed. 922 Do not tell anyone [this].”
Baba [Nanak] and Sidharan [then] returned home and
Baba [Nanak] said, “Bring the clean chaddars, son
Sidharan.”
“Take off [the two which you are wearing and] give
[them to me],” he replied.
Baba [Nanak] removed the dirty chaddars gave [them to
Sidharan, and] put on [clean] white chaddars. Sidharan
wqnt to wash the dirty chaddars [and later] Jrr omh t them
back well laundered.
Baba [Nanak then] said, “Son Sidharan^
where 1 sleep and where ] repeat [the Named?
plastered.” 923
Sidharan went and prepared the house thoroughly. He
[then] returned and prostrated himself before Baba [Nanak].
“Have you prepared the house, [my] son ?” asked Baba
[Nanak].
“Master,” replied Sidharan, “it would be better if you
[were to go and] see whether you approve."
224a Baba [Nanak] went and inspected the house, and was
pleased [with it].
“Sidharan,” he said, “bring the articles needed for my
ol' sixty square gas-i Haiti, was equal to approximately three-fifths of an acre.
This was followed, though never completely displaced, by the btghd-l daftari of
Shahjahan, equivalent two-thirds of the btgha-l ilaht, or two fifths of an aore.
In addition to these standard measurements unofficial local bights were used (the
kachhi bight). In some areas the kachhi bight was one-third of the bighi-i llihl,
and clswhcre one quarter of it. A'tn 11.62. Irfan Habib, The Agrarian System of
Mughal India (London, 1963), pp. 301, 354-55, 362-66. H. H. Wilson, A Glossary
of Judicial and Revenue Terms (London, 1855), p. 85. B. N. Ooswamy and J. S.
Grcwal, The Mughals and the Jogls of Jakhbar (Simla, 1967), pp. 53, 72-73. The
relatively unsophisticated backgrounds of the janam-sakhi narrators and compilers
suggest that in this particular context bight will mean a local kachhs bight, and
consequently a measurement of limited but indeterminate dimensions. It is,
however, possible that the narrator of this episode had in mind a btght-l daftari,
the standard measure during the period when this particular sakhi evolved.
Goswamy and Grewal, op. cit., p. 72, n. 26.
"’The last line of folio 223a is missing.
9!8 The reference is to the custom of taking two or three embers from a funeral pyre
and casting them into some nearby stream.
,a Thc purificatory rite of plastering with cow-dung.
234
THE B40 JANAM-SAKHI
V'' -
f kw
departure. Spread the sacred grass 924 and the blanket on
the ground without wasting any time”.
[Then] Baba [Nanak] said, ‘‘Go and summon the
muqadams 928 and the chaudharis .” 928 He added, “What
will you say when you go [to them] ?”
“I shall speak as you command,” answered Sidharan.
“Go and say that I have something to discuss with them
[and tell them to] come at once.”
Having received [these] instructions Sidharan departed.
The chaudharis obeyed the summons [and both] the
chaudharis and the . muqadams came and prostrated
themselves at Baba [Nanak’s] feet. -
“Do you know why you have been called ?” asked Baba
“Master, please tell [us]”, replied the chaudharis.
iU kuff.'PtVf^nosuroldes, the sacred grass which is spread out when a death is
imminent, and upon which the dying man then lies. It is also used by Brahmans
in worship.
muqaddam: lit. ‘one who goes first’. Before the time of Nanak the term
might designate either a prominent man or, specifically, the headman of a village.
During the Mughal petiod it was generally restricted to the latter, although it
might also be applied to the leader of a caste group. The sense intended by the
janam-sakhi narrator is clearly that of village headman. In this capacity a
muqaddam was vested with official status. He was entrusted with local revenue
collection and the disbursement of taqlvl loans to cultivators; and was
responsible for the investigation and punishment of crimes committed within the
village area. In return he received either Percent of the assessed land attached
to the village, of alternatively 2J Percent of the revenue. A village might
have more than one muqaddam. Irfan Habib, op. cit., pp. 129-34. H. H.
Wilson, op. cit., p. 351. Goswamy and Grewal, op. cit., pp. 141-44. The term
was applied only to non-Muslims. J.S. Grewal, Guru Nanak In History
(Chandigarh, 1969), p. 158.
928 The term chaudhari was used during the Mughal period to designate a functionary
equivalent or superior to a muqaddam. Like the muqaddam the chaudhari was
primarily responsible for revenue collection and loan disbursement, and if his
area was restricted to a single village he corresponded in actual practice to the
muqaddam. The chaudhari differed from the muqaddam in that his area of
responsibility was commonly more extensive than a single village. It might
embrace a pargana (a group of villages) or a tappd (an area smaller than a
pargana, generally including a small town and its surrounding villages). In this
more exalted role of chaudhari normally worked through his subordinate
muqaddams. A chaudhari would invariably be a zamindSr, normally the
wealthiest of his area. Irfan Habib, op. cit., pp. 291-94. Goswamy and Grewal,
op. cit., pp. 155-56. W.H. Moreland, The Agrarian System of Moslem India
(Cambridge, 19?9), p. 69. Although the janam-sakhi narrator's usage seems
to imply a distinction between muqaddams and chaudharis the status of the
latter is not made clear. Their function In the janam-sakhi context is to represent
the homage of the highest order of local society to the dying Guru.
THE B40 JANAM-SAK.HI
235
224b Filled with grace Baba [Nanak] said [to them], “God has
summoned me to His court. I have assembled all the articles
required for the journey [and now], I am departing.”
“Sir, give us any command which you may have for us,”
said the chaudharis and muqadams.
“This i6 my command to you,” replied Baba [Nanak],
“that you prepare a funeral pyre. 927 Everything else is
ready.”
“There is plenty of wood [available], “said the chaudharis
[and they proceeded to] build a heap of it.
In the meantime Mata Choni, [the Guru's wife], had heard
that the Master was. about to depart. She came, and calling
Sidharan: [asked him], “What is this that the Master is
saying, Sidharan ?” .
“The Master is about to set out on the great journey,
Mat^ji.”
“Why is going like this ?” asked Mata [Choni]. “The
Master told me that a iradh 928 is to be observed. I have
pounded the ddl 029 and bari 930 so that the sradh can be
225a celebrated on the ninth day.”
“What is Mata saying, Sidharan ?” asked Baba [Nanak].
"Sir,” he replied, ‘.'she says, ‘He had me prepare what
was needed for a iradh. Why [then] - is the Master depar-
ting ?"
“What your Mother says is correct,” said Baba [Nanak],
“but 1 am going to. live for fifteen more days.” 331
9i, lakariS( n) simlgarl : lit. ‘the wood equipage'; the wood required for the
funeral pyre. ..
• 2, A Hindu ceremony performed nnnually on behalf of deceased forbears, the
purpose being to assist their passage to Paradise or to whatever destination has
been determined by their karma. The actual date for any particular relative is
fixed in consultation with a Brahman astrologer, but will always be within the
dark half of the lunar month of Asu (Asvin). The rite includes an offering of
food to assembled relatives and to Brahmans who have been invited to
participyte. For Abu al-Fazl’s description of the ceremony see A.tn III. 284.
929 Lentils; pulse.
9,0 SmaU lumps of fried pulse used as seasoning.
“‘According to the B40 janam-sakhi Baba Nanak died on the tenth day of the
light half of the month of Asu. (See below, folio 230a.) The narrator's reference
to “fifteen more days” is evidently intended to suggest that Nanak had brigioally
expected to die on the tenth day of the dark half of the month, Le. fifteen days
earlier. This accords with the reference to “the eighth day" on folio 222b. The
pointed reference to a change of date may perhaps derive from the janam sakhi
controversy concerning the date of Nanak’s death. . The tenth day. of the dark
half of Asu, S. 1396, is one of the three contending claims. GNSR, pp. 99-101.
Although the B40 compiler gives the year as S. 1595 it is possible that he (or,
more accurately, his source) has the dark half dating in mind when introducing a
delay of fifteen days.
236
THE B40 JANAM-SAKHI
"That is good,” answered Sidharan.
"Leave [me] for about an hour, Sidharan,” commanded
Baba [Nanak]. "Go, bring the curd and milk [which has
been prepared] for the srsdh.” [And then] Baba [Nanak]
said, “If the Guru 032 so wills I shall visit your hpme on the
eighth day 833 to bid farewell.” Sidharan prostrated himself
and departed. Guru Baba [Nanak] called [after him], “I
shall come later.”
On the eighth day he went to Sidharan’s house. He
stayed for two days at Sidharan’s house 834 and then said,
"Sidharan, bring [all] who are in your house and let them
225b prostrate themselves so that I may bid farewell.” Sidharan
called his family 838 and had them prostrate themselves
before Guru Baba [Nanak]. Baba [Nanak then] bade fare-
well [and departed].
Baba [Nanak] has bidden Sidharan farewell, [but when he
. had gone] one kos [Sidharan] set out to follow him.
Sidharan had that day developed a desire to lay a request
[before him]. Meanwhile Baba [Nanak] had stopped again
[and when Sidharan caught up with him] he asked, “Do
you want to say something, Sidharan ?”
"Sir, if you are willing [to listen] then I do want to say
[something].”
"I am willing [to listen],” said Baba [Nanak]. “What is
[your] request 7”
“If it please you, sir, my kujam 93 * is imprisoned in Agra,”
said Sidharan. “Let him be set free.”
“Your kujam will be released," replied Baba [Nanak,
but] he will say that the Emperor has set him free. There
will be no credit to your name. [He will not say], ‘I was
set free [because of] Sidharan.' Baba [Nanak] continued,
“[But] I am willing [to listen so] what is [your] request ?”
Sidharan [again] said, “If it please you let my kujam
be set free.”
226a “Sidharan,” answered Baba [Nanak], “your kujam will
be released." Baba [Nanak] went on : “Write down this
9M God.
M3 The eighth day of the light half of Asu. The Adi Sikhis' amended version of
this promise is directed to Mardana, not to Sidharan. AS, p. 100.
"'From the eighth to the tenth day of the light half of Asu, i.e. until the day of his
death as recorded in this janam-sakhi.
935 Jp! ie Sdmi : lit. ’his men’. This could include servants as well as members of
the family.
935 The relationship between the fathers of a married couple. Whenever a marriage
takes place the fathers of the bride and groom thereby become kuram.
THE B40 JANAM-SAKHT
237
[present] hour and portion [of the day as proof of the mira-
cle which has been performed at your intercession]. Your
kufam has [just] been released. [Now] ask for something
else.”
“For what else should I ask, sir?” replied Sidharan.
“My kuram has been released.”
"Come to my house,” said Baba [Nanak].
Sidharan came on the day of the sridh bringing milk and
curd. The Brahmans were fed and so the srsdh was celeb-
rated.
“Plaster my house, Sidharan,” said Baba ' [Nanak]. “Do
it well.”
"You have commanded, sir, arid so I [go to] plaster your
house," answered Sidharan.
He plastered [the house] and then returned to prostrat
himself. Baba [Nanak then] said, “Bring my two clean
chaddars, son Sidharan. Bring two well-washed chaddars.”
[When this had been done] Baba [Nanak] said, “Son
226b Sidharan, [cal!] 037 the chaudbaris and muqadams.” [When
they arrived] Baba [Nanak] said, “You are my Sikhs and
you are also chaudharis. Obey a command of mire [which
I am about to give].”
“Sir, give us whatever command is to be given,” answered
the chaudharis.
“We are under the command of God," said Baba
[Nanak]. “I had asked to live for fifteen days more and so
Ilived on [for that period]. Now stack the wood in the held
[for my funeral pyre]. Obey this command immediately.”
“Sir,” said the chaudharis, “Ours will be a [sorry]
condition when you depart.”
"You have been exalted, [for] God has made His abode
[within] you,” replied Baba [Nanak].
The chaudharis said no more. They took the wood and
. proceeded to the held. Baba [Nanak] called [after] them,
“Stack the wood quickly and return Stacking the
wood in the held 037
227a “[When] you take me there [to the funeral pyre] set four
guards over my [body]. Station [them] armed on the four
sides [of the pyre]. Have no fear.” Guru Baba [Nanak then]
said, “I am going to lie down.” Having said this he lay down
and passed away. 038
Baba [Nanak’s] sons had gone hunting [and while] out
“The last line of folio 226 is missing and the outer comer of the folio has been
broken.
n> samal gala ; ‘[his spirit] merged in [the Divine Spirit].'
238
THB\B40JANAM-SAKHI
there they heard that Nanak the Master had died.
They galloped [in] from that place [on their] horses and
when they arrived they saw that Baba [Nanak] had [indeed]
died. “For the sake of God the Creator,” they pleaded,
“[we] beseech you to die only after you have spoken [to us]
for four gharis . 838
Baba [Nanak] the Creator sat up. “Speak 1" he said.
“Wbatdoyou [want to] say ? You asked for four ghaps.
Had you asked for four watches® 40 then I should have lived
227b for four watches [more]. If for four days, for four months,
for four years-if you had asked for four aeons (yuga) then
I should have lived for four aeons. Speak ! Say what you
[want to] say.”
Siri Chand spoke. "You have bestowed [your] royal
authority upon an ignorant Khatri. 84 ' What will happen
to us 7”
“It was not l who bestowed {authority upon him],”
replied Baba [Nanak]. “It was inscribed upon his forehead.
[God] bestowed [it]."
“We used to ride upon a mares and wear fine clothes,”
said Siri Chand, “We used to receive [favours] from many
sources and from many sources we used to obtain food.
Now what shall we do ?”
“You will have even finer clothes than those you have
had in the past," answered Baba [Nanak]. “You will ride
upon Iraqi mares and you will eat good food. Entertain
no anxiety in your mind. In the future there will be a wide
dispersion of the Guru’s teachings [and so of your fame
and honour]. Whatever you ask to eat you will receive and
you will be accorded [great] respect.”
“Deliver us into someone's care," 842 said Siri Chand.
228a “I deliver you to the One who is perfect in all things.”
replied Baba [Nanak]. “To whom else should 1 entrust
you. I entrust you to Him who created the world. [Even]
the dogs which belong to gurus and pirs eat [as much as
they want] — and you are the sons [of the Guru]. After I
[die],” added Baba [Nanak], “do not perform the
[customary] ceremonies.”
At this the chaudharis said, “Sir, they will [have to] live
n, ghari : twenty-four minutes. Four periods of twenty-four minutes.
•‘•Twelve hours.
••'Guru Angad.
•‘•The reference is to the common custom whereby a dying person commends his
children (regardless of age) to someone's care, normally that of an elder brother if
one is surviving.
THB B40 JANAM-SAKHI
239
in the world (and people] will speak ill of them [if they do
not perform the ceremonies].”
“Do as you please,” answered Baba [Nanak], “but do
not weep [and wail].”
Having made these pronouncements Baba [Nanak] died
[again], Siri Chand, Lakhmi Da6, and the chaudharis
removed their turbans, [but] Sidharan, coming from behind,
threw his turban on the ground and cried, "I neither
raised a family nor let myself take up [gainful] employment.
I laid waste my home [in order that I might serve him]
and now my service has been rendered fruitless. 1 have
gained nothing."
228b Baba [Nanak] sat up again. . “Call him,” he said, “and
ask whether 1 am to be blamed or he.” Sidharan was
summoned and Baba [Nanak] said, “Sidharan, you will
not meet me in heaven if you tell a lie. I said, .‘Sidharan,
1 am willing [to listen]. What is [your] request?’ And for
what did you ask ?”
“Sir, I asked that my kuram who was imprisoned in
Agra might be set free.”
Thrice Baba [Nanak hadl said “I am willing [to listen].
What is [your] request ?” And thrice [he had replied] “Let
[my] kuram be set free.” Baba [Nanak] said, “Fo what
do you want to ask now ? [Why are you] calling me [in
this manner] ?” Baba [Nanak then] died once again.
They picked up Baba [Nanak’s funeral] equipment and set
off [towards the held]. Muslims, 043 however, stopped them
and began to argue with the Hindus 044 [In the meantime]
a chaudhari had met Baba [Nanak] proceeding along the
road. When this chaudhari arrived [at the beta] he found
229a that there was a great uproar. “Why this fuss ?” he asked.
When they told him [what had happened] he assured them
that he had seen Baba [Nanak] riding in a palanquin at a
place [further along the road].
[This prompted them] to remove the [winding-] sheet,
whereupon they discovered that there was nothing in it 1
Then all were dumbfounded and began to return, each to
his own home. [Some of them] took up Baba [Nanak’s]
chaddars and other articles, and carrying them- [to the site
of the funeral pyre] they laid them down. And what
should they discover there 940 but Baba [Nanak] sitting
9U turki.
,,4 Their dispute presumably concerns the correct method of disposing of Baba
Nanak’s corpso. Cf. Pur JS, p. 114. GNSR, pp. 50-51.
• 44 This is a free translation of the word Janu, lit. 'as it were’ or ‘as one might say’.
240
THE B40 JANAM-SAKHI
cross-logged on the funeral pyre I ,
When the fire had subsided the congregation of Sikhs
returned home. Four armed watchmen were on guard.
Night fell and the four guards were sitting on the four
sides [of the pyre]. When half the night had passed the
musk censer and many [other] articles [began to] emit a
229b sweet aroma. A divine fragrance hung in the air and
there reverberated the unearthly cadence of falling
waters, [with] the strains of all manner of musical instru-
ment. Baba [Nanak] God [Himself] — arose from his cross-
legged posture, arrayed in garments of fine cloth and
bearing a fikki ata on his forehead. The. watchmen started
up, joined their palms [in reverent terror], and fell at his
feet. A sign was given to them that.they should arise and
at that moment a wind began to blow. The hair of Baba
[Nanak’s] beard shimmered as it waved [in the breeze]. For
four.hours Guru Baba [Nanak] remained sitting there; for
four hours the music resounded and the fragrance issued
forth. Then Guru Baba [Nanak] mounted [aloft], 9 * 7
proceeded to the court [of God, and there] took his seat.
When day dawned the watchmen returned home. The
people [from the village] set out [for the place of burning
to gather Baba Nanak’s remains], for none knew that of
the wonder that had been performed When they set out
[to go] there Mata Choni said, "Sidharan [my] son, keep
230a one of the Master’s teeth, for I want to wear it as an
amulet around my neck. 9 * 9
They took there the articles required for [the ceremonies
of] the fourth [day following decease, and] when they
reached the place of burning they sprinkled it with milk. 9 * 9
When, however, they looked in the [remnants of the] funeral
pyre [they found] no remains [from Baba Nanak’s body].
Through all the charred wood they searched, [through all
of] the funeral pyre, but there were no remains. They took
91e See note 35. A llkkl ihay be applied as part of an Investiture ceremony, the occa-
sion in this instance being that of Baba Nanak’s ascent to unconfined divinity.
94, The text implies that he mounted a conveyance of some kind, but does not indi-
cate what manner of conveyance the narrator had in mind.
•* 9 A fragment of a corpse may be worn as amulet in the belief that it will impart
to the wearer the qualities and the powers of the deceased. W. Crooke, The Popu-
lar Religion and Folk-lore of Northern India (London, 1896), vol. ii, p. 38.
949 0n the fourth day following a cremation the relatives of the deceased return to
collect the phul (lit. ’flowers’, charred remnants of the corpse which are left after
the burning). These are sprinkled with milk and subsequently transported to a
sacred river where they are scattered on the flowing water. Punjabi Hindus nor-
mally visit Hardwar for this purpose.
I
it
■THE B40 ■jA'NAM-SAKHI
2$I~
tr c
c • It
230b
231a
• '■ ; f • '.* V » •* I'iJCpl $ s ’ ~fj £^*//
the qharred wood .to - the .rivet, and cast if onjhe flowing
water.® 50 All began to Tamcnf.'. tfpr'.'they. fhought that
everything roust’ have .been c.oflstlmed', by \(}ftfcjj]. None
knew that a wonder ; jh>ad been, performed [and.tjiat in fact
nothing had. been cons\une3j. ; ; .( ., .• , {
„ ; . During. the ; rainy' ^Moni:On ^e tenth day of the light
half of [the; month of] -Asti [iri the-yea'r] Samvat 1595“’
Baba Nanaic passed 'away in Kartarpur. ' The sakbi is
finished 1 May [the scribe’s] errors be pardoned. The
Guru’s words are known-to-the Guru alone.
[This janam-] sakhi was completed on Friday, the third
day of the light half of [the month of] Bhadon, Samvat
1790. 952 It was written by one who is humble, contemptible,
degraded, 953 the slave and servant of the sangat ; and it
offers testimony to the humble submission of Daia Ram
Abrol. 954 The sangat is the Court of the Supreme Guru
and speaks as His voice. 955 In your midst abides the
Supreme Guru and if any favour be asked of you, [the
sangat], it can be granted. The greatest of all gifts and
favours i6 the divine Name with the joy which it imparts,
and it is by your benevolence that the Guru dwells in our
remembrance. So rejoice 1 Use your tongues and say
‘Praise to the Guru 1’ Again, with one accord, repeat ‘Praise
to the Guru 1’ With spirit raptured again repeat ‘Praise to
the Guru 1’ and your voice will reach to Heaven. 955 Say
[and repeat] ‘Praise to the Guru 1’
Whoever utters [and repeats] ‘Praise to the Guru 1’ shall
obtain as his reward a revelation [of God]. He shall obtain
salvation. For him the cycle of birth and death shall cease.
They who are beloved of the Lord Guru, they upon whom
the Lord Guru has mercy, they who are accepted by the
Lord Guru, they who are blessed by the Lord Guru, they
who dwell in the court [of God], they who do wondrous
good [to others], they who love Thy true Word — [with radi-
ance] their faces shine. They who look upon one who knows
the divine Word will call to remembrance the Guru. They
9s9 Scc note 922.
,il sammat 1595. ..asa sudt JO, corresponding to Thursday, 3rd October, A.D. 1538.
Bi! sammat 1790 mitt b kid ho sudt 3, corresponding to Friday, 31st August, A.D. 1733.
05s fakir haktr puMakstr.
9S1 Thc copyist thus identifies himself. The note subsequently added to folio 84b
further identifies him as ‘the son of Dasvandhi’. Sec Introduction, p. 20. The name
•Daia' is usually spelt ‘Daya*.
ts5 jaban ( zaban ) : lit. ‘tongue’.
95s racA khamj : ‘the Abode of Truth’; the cl imps, of the soul’s ascent . to Qod;
heaven. GNSR, p. 224. .KE fcC* .-STW 3J W*
242
THE B40 JANAM-SAKHI
who have found [the diyine Word] are my friends, for
through them my uflderstandftig is purged of error.
Let this testify to the humble submission of Bhai Sangu
Mai w> who has sought [the Gnru’sJ aid and must assuredly
deceive it. Rejoice ! Stretch forth Thy hand to this slave
of Nanak and hold him ever in Thy keeping.
Praise to the.Guru ! Glory be to tho Guru, to the mighty
Maker and Doer of af! things, Baba Nanakji !
,w Sc« Introduction, p. 20 and note 376.
THd &40 MNAM-SAKHI 243
227a BV THE GRACE OF GOD, THE TRUE GURU
(arable)
The table of contents of the volume is recorded [below]* 88 :
t. The first sakhi [la]
2. A discourse held with the teacher [2b]
7. [Baba Nanak] went to graze the buffaloes [7a]
9. (Baba Nanak] slept under a tree [9a]
IS. A discourse held with the physician [14b]
17. A sakhi set in Suita npur [14b]
28. Departure for the wilderness [24b]
33. Discourse with Mother and Father [28a] ■
37. A discourse held with Shah Abdul Rahman [32a]
40. A sakhi [describing an encounter] with a monster [35a]
41. A sakhi [describing an encounter] with Bhola the
Robber [36a] : •
44. A sakhi [describing an encounter] with Kaliyug [39a]
48. A sakhi [relating a discourse] with a Sikh [43a]
227b 51. A sakhi concerning the Mecca mosque, [where a dis-
(arabic) course] was held with a mullah [46b]
53. A discourse with Shah Rukandi [48a]
56. A discourse with Rattan Haji [51a]
57. A discourse with Sheikh Braham 48 * [52b]
66. Baba [Nanak] visited Saidpur Saroe [61b]
74. A sakhi [relating a discourse] held with a karori [70a]
76. Baba [Nanak] commenced a course of austerities [72a]
83. Baba [Nanak] jl visited the land ruled by women [78a]
86. A discourse held with the Siddbs [81a]
94. Guru Angad [is] made a Sikh [89a]
100. A sakhi concerning Mula the Khatri [95al
102. Baba [Nanak] commenced a course of austerities [97b]
106. Baba [Nanak] commenced a devotional discipline
(leva) [101a]
111. A sakhi [relating a discourse] with Ajitta Randhava
[106a]
117. Baba [Nanak] ji visited Achal [1 12a]
228a 123. The voice [of God] came to Baba [Nanak] ji [1 18b]
(arabic)
1 27. Baba [Nanak] ji visited the Land of Unbelievers [ 1 22b]
133. Baba [Nanak] ji visited Mecca [128a]
136. A discourse with Bhagat Kabir [131a]
V ' * ' • .
•“The folio numbers given In the loft margin are the original Qurmukhl number!
as recorded in the tatkari (table of contents) by the B40 copyist. The correspon-
ding Arabic numbers (which do not appear in the tatkari ) are given in brackets
at the end of each entry. For a description of the taro systems of pagination see
Introdaction, pp. 4-6.
tt8 Thls entry has been recorded twice in the tatkari.
244 THB;J940 JANA>f^AKHIi j jf
138.---A discoufsp witj) Raja S ivan abhr,[133b] .
154. Baba [Nanak] ji visited Kabul [1 49b]
: ' 1 56.' Bkba [Nanak] ji'Yfeited, [ti'e land ofBhutant [151a]
158. Baba [Nanak] .ii. visited a [certainj country [153a]
. __159. Baba [Naiiak] ji visited Kashmir . [154b]
- 463: Baba [Nahak] ji ‘Visited the Land . of the' Pathans
[158b]
1?1. • .Baba-f Nanak] ji visited'anbther country' ] 166b]
174. Baba [Nanakjji visited the country of aiiother raja
Vft [•_':: < . 1 tpG . - [169a]
176- 'Baba [Naiiak] ji visited another country- 1 [170a]
‘ 177. A : sakhi [relating a discourse]' held-' with Ajitta
r i • •!■■:'« i Randfaava [172a] ' "...JtMidJfis A .V*
a. . 181. Baba [Nanak] ji Visited Achal [176a] •
228b 184. A sakhi [relating a [discourse] held with Uttam
(arabic) . ;i -Bhahdari and' Sultana Gujar i{l-79a]
187. Baba [Nanak] ji visited Hivaficfial ’ .[182a]
-r" 18?.: Baba [Nanak] ji 'visited Gujrat [184&] - •
190. A sakhi [describing an erifccunter] with robbers [185b]
193. A sakhi [relating a discourse] held'-with a land-owner
l ■ r " '*■ - c '» [188b]
200. :A discourse, held yy.ith Shah Sharaf , [,195a]
203. A sakhi [relating'a discourse] held with a'Sikh [198a]
' ' ‘ 205. .A sakhi jwhich- relates] a discussion concerning [true]
renunciation [200b] 'Z
208. A discourse held. with Gofakbnath.' [2034]
210. .A sakhi [relating a'discour6e] held with Guru Angad
. ... • - . r .-o .: 0 [205a]
214. A sakhi [relating] another [discourse] held with Guru
Angad [209b]
t • 219. Baba.[Naimk] ji bathed ,[214a- ..-'-fi \
221.’ A sakhi [describing] the death of Baba [Nanak]
R stri[A dtiw [amooeia a jgntjeloj i.'.i A . r i i [216a] 080
- • i r • ■ *,.«•
■ : . ■ u .. . i ... i
seoThe following two sakhfs have been omitted from the latkard. In each case the
title used below Is the on6 given :in the text at the conclusion of the preceding
sakhi. . ■ i -
16 A vitlt to the pllgrimage-cciStrcs [72b].
219 A sakhi concerning Bata [Nanak] ahd Mardana .[214b],
The reason for the omission was evidently the fact that bath: sakhjs lack the
usual accompanying illustration. .**• * '■ ' ' ' '
24J
APPENDIX
Illustrations in the B40 Manuscript
• ‘ ' * ✓, » . V. **. r
For a note on the difference between Gurmukhi and Arabic pagina-
tion see the Introduction, pp. 4-6. An obverse/reverse discord between
the two systems (as, for example, in the case of illustrations 4 and 8)
indicates that the folio has been reversed after the Gurmukhi folio-
numbers had been entered but before the later Arabic numbers had
been added. See p. 2. ’ *
Description
Folio numbers
Arabic
Gurmukhi
1 .
Kalu introduces Nanak to hi6 teacher
2a
2a
2.
Nanak sleeps while his unattended
buffaloes trespass
6b
6b
3.
Rai Bular observes Nanak sleeping
beneath a tree
8b
8b
4.
The physician examines Nanak
14a
14b
5.
Baba Nanak and Mardana depart for the
wilderness
24a
28a
6.
Baba Nanak converses with his parents
28b
32b
7.
Baba Nanak in discourse with Shah
Abdul Rahman
31b
36b
8.
The monster prepares his cauldron in
order to boil Baba Nanak
34a
39b
9.
Bhola the Robber accosts Baba Nanak
36 b
41a
10.
Kaliyug greets Baba Nanak
38b
43b
11.
A poor Sikh greets Baba Nanak
43b
48a
12.
Baba Nanak sleeping in the Mecca mosque
is observed by an outraged mullah
46a
51a
13.
Baba Nanak in discourse with
Shah Rukandin
47b
52b
14.
Baba Nanak in discourse with Rattan Haji
50b
55b
15.
Baba Nanak and Sheikh Braham
52b
57a
16.
Baba Nanak and Mardana watch Pathans
dancing outside Saidpur
61a
66a
17.
The proud karori bows before Baba Nanak
69b
73b (2)
18.
Baba Nanak, walking between two mounds,
performs his devotional discipline
71b
75b
19.
Mardana transformed into a ram: Baba
Nanak confronts five women 6f Strt Dei
77b
82b
-256
Description
Folio numbers
Arabic
Gurmukhi
20.
Baba Nanak and Mardana approach Siddhs
on Mount Sumeru
80b
85b
21.
Lahana proceeding on pilgrimage with
fellow-pilgrims
88b
93b
A'
Lahana .and a fellow-pilgrim prostrate
. themselves before Baba Nanak
Baba Nanak in the company of Mardana ■
89b
94a
23.
•til.-
• and two ascetics speaks with the wife of
' 24.
, Miila the Khatri
Baba Nanak, seated in his cell, listens
94b
99b
to kirtan
97a
102a
25.
. Baba Nanak, seated in his cell, chants
the praises of the divine Name
_ [Note : the cell is different from no. 24]
100b
105b
26.
Baba Nanak and Ajitta Randhava (1)
105b
110b
27.
Baba Nanak with Siddhs beside the
Achal tank (1)
112b
1 17a
28.
Baba Nanak in act of supplication
118a
123a
29.
Baba Nanak and the Raja of MunSfak
Dei
122a
127a
30.
Baba Nanak and the Mecca pilgrims
127a
132b
31.
Baba Nanak and Kabir
130b
135b
32.
Baba Nanak and Raja Sivanabh (1)
133a
138a
33.
Baba Nanak and Raja Sivanabh’s
gardener
140b
145b
34.
J3aba Nanak with Raja Sivanabh’s
slave-girls
144a
149b
35.
Baba Nanak and Raja Sivana'sh (2)
147b
152b
36.
Baba Nanak and Mardana with three
citizens of Bhutan
150b
155b
37.
Baba Nanak and Mardana standing
outside a fort or a palace
152a
157b
38.
Baba Nanak and Mardana in Kashmir
154a
159a
39.
Baba Nanak transformed into a child
**
in the Land of the Pathans
158a
163a
40.
A shepherd from the land without fire
or grain bows before Baba Nanak
166a
171a
41.
Baba Nanak with two citizens of the
Land beside the- Sea
168b
1 73b
42.
Baba Nanak with two citizens of the
.11
land plagued by a fire-demon
169b
174b
43.
Baba Nanak and Ajitta Randhava (2)
171b
176b
44.
Baba Nanak with Siddhs beside the
Achal tank (2)
175b
180b
Description Folio numbers
Arabic
Gurmukhi
45.
Baba Nanak with Uttam Bhandari and
Sultana Gujar
178b
183b
46.
Baba Nanak with Datta in Hivanchal
181b
186b
47.
The rich man's pennants ; Baba Nanak
and the money-lender of Gujrat
183b
188b
48.
Baba Nanak with two robbers
185a
190a
49.
Baba Nanak and the robber landlord
188a
193a
50.
Baba Nanak with the transvestite
lu f!
i •
Sheikh Sharaf, outside Baghdad
194b
199b
51.
Baba Nanak and a devout Sikh
197b
202 b
52.
Baba Nanak in discourse with a
. . •
learned faqir
200a
205a
53.
Baba Nanak with Gorakhnath and Kal
202b
207b
54.
Guru Nanak and Guru Angad (1)
204 b
209b
55.
Guru Nanak and Guru Angad (2)
209a
214a
56.
Guru Nanak bathing, with Guru Angad
in attendance
213b
218b
57.
Baba Nanak seated beneath a tree :
his servant Kamala encounters
three yogis
215b
220b
i • rr.-jtrJ : .
v • 1 1 7 -
-.*|t :ri ,
■ : i ' ■
GLOSSARY
Many of the terms listed below have been defined at greater length
in footnotes to the English translation. Numbers given in parentheses
at the end of individual entries indicate the footnotes which should be
consulted for extended definitions or examples of usage.
Adi Granlh : the Guru Granth Sahib, sacred scripture of the Sikhs.
ides : Adesh ! Hail ! The characteristic salutation of the Kanphat
yogis. (432)
ak : the shrub Calatropis gigantea, known for its poisonous berries.
(348)
amrit : the nectar of immortality.
Arall Sohili : a selection of hymns from the Adi Granth sung by devout
Sikhs immediately before retiring at night, and also at funerals.
(492) ■ •
aslapadl : a hymn of eight (occasionally more) stanzas.
Asii ( Asvin ) : the seventh month of the lunar year.
am : Hindu ascetic.
avadhut : Hindu ascetic; yogi.
Bibi : ‘Father', a term of respect applied to holy men. (5)
bairig I : Hindu rcnunciant. (333)
bint (vani) : speech; the utterances of the Gurus and bhagats (q.v.)
recorded in the Adi Granth. (132)
Beth : a Khatri got (q.v.). (6)
Belt : uncultivated land near human habitation. (91 1)
Bhidon ( Bhndron ) : the sixth month of the lunar year.
bhugal (bhakta) : devotee; worshipper of a personal God. (39)
Bhil : ‘Brother’, a title applied to Sikhs of learning or piety. (376)
bhang : cannabis.
Braj (Braj-bliifi) the language of the Vrindaban/Mathura area.
burqi : the garment worn by Muslim women, covering the head and
reaching almost to the feet.
chidar, chaddar : a length of cloth used either as a garment or as a
bed-covering. (794)
chaudharl : village headman. (926)
chauki : cooking-area. (203)
Choni : a Khatri got (q.v.). (458)
darbir : durbar; royal court; royal audience or place of audience.
darsan : view, vision; audience with a person of regal or spiritual
stature; the blessing imparted by an audience with a person of
exalted spiritual stature. (781)
249
Dasam Granth : ‘the Book of the Tenth [Guru]’, a collection of writings
attributed to Guru Gobind Singh. See ESC, pp. 79-81.
dharamsili : in early Sikh usage a room or building used for devotional
singing and prayer; gurdwara (q.v.). (340)
dliarma, dharam : the appropriate moral and religious obligations
attached to any particular 6tatus in Hindu society.
dhoti : cloth worn around the waist, passed between legs, and tucked
in at rear. (795),
Digambar : a Jain of the Digambcr (‘space-clad’, naked) sect. (331)
Dorn Dum : a depressed caste of Muslim genealogists and musicians,
also called Mirasis. (73, 126)
faqir : ‘poor man’, Muslim ascetic; loosely used to designate non-muslim
as well as Muslim renunciants. (369, 515)
gliajl : a period of twenty-four minutes. (138)
ghazal : love-poem or love-song,
g/it : clarified butter.
g Oft, gofti : discourse.
got ( gotra ) : ‘sub-caste’, exogamous caste grouping within the endoga-
mous zit or jiti (q.v.).
grahasli : 'householder’, married man living with his family. (332, 397)
gurduiri, gurdwara : Sikh temple.
Gurmukhl : the script used for writing Punjabi.
ItSji : a Muslim who has made the pilgrimage to Mecca or who is in
the process of doing so.
halil : ‘lawful’, in accordance with Muslim prescription. (94)
harim : ‘unlawful’, proscribed by Muslim law. (258)
hafha-yoga : ‘yoga of force’, a variety of yoga requiring physical
postures and processes' of great difficulty. (410)
Itaumai : self, self-centredness. (389)
janam-sikhl : hagiographic narrative, esp. <-f Guru Nanak.
Ja\ : an agrarian caste with strong military traditions, dominant in
rural Punjab.
jiti (Pbi. zit) : endogamous caste grouping.
kalimi : the Muslim confession of faith. (95)
Kaliyug, Kaliyuga : the fourth and last of the cosmic ages ( yuga ); the
age of degeneracy. (187)
■Kinphal : ‘split-ear’; sect of yogis, followers of Gorakhnath and
practitioners of hatha-yoga (q.v.), so-called because of their pierced
ears in which rings are worn. Cf. Nith.
karma : destiny, fate of an individual, generated in accordance with
the deeds performed in his present and past existences.
karofl : a high-ranking revenue collector of the Mughal period. (336).
kathi : oral commentary on sacred scriptures ; narrating of pious
anecdotes ; homily. (195)
250
Khalsi : the Sikh order or brotherhood instituted by Guru Goblnd
Singh in 1699.
khanqah : a Sufi monastery.
Klwrl Bolt : the language of the Delhi area.
Khairt : a mercantile caste, particularly important in the Ftmjab.
Khudi : God (Muslim usage).
kirtan : the singing of devotional songs. (495)
k'is, koh (kroia) : a linear measure varying from cue to two miles in
different parts of India, in the Punjab it has generally been com-
puted as the equivalent of one and a half miles. (346)
kuram : the relationship subsisting between the fathers of a married
couple. A husband’s father is the kuram of the husband’s father-
in-law and vice versa. (936)
langot-band : celibate ascetic. (476)
Iota : a small metal vessel.
maha-purakh, maha purukh : a person of exalted insight, one possessing
divine wisdom and powers. (359)
man ( manas ) : mind, heart, soul', psyche. '(29)
manjt : a small string-bed ; seat cf spiritual authority. (342, 549)
mantra : a verse, phrase, word or syllable of/ particular religious
import, in some cases believed to possess magical qualities.
mala : mother. (458)
mauland : a learned Muslim.
mound : a unit of weight. (745)
maya : (in Vedant) cosmic illusion ; (in Sant and Sikh usage) the cor-
ruptible and corrupting world, With all its snares, presented to man
as permanent and incorruptible and so masquerading as ultimate
truth. In Sant and Sikh usage the term has strong moral overtones
and is frequently symbolized by lucre and women.
miharab : the niche in mosque which indicates the qibtah (viz. the
direction of the Ka'hah in Mecca and thus the direction which
Muslims should face when praying). (215)
mullah : a teacher of the law and doctrines of Islam.
muqadam : village headman. (925)
murtd : disciple of a Sufi pir (qv.). '(855)
ndm : the divine Name, the expression of the mature and being of God
in terms comprehensible *o .the human understanding- <8)
nam slmaran : repeating the divine Name of God ; meditating on God.
narndz : Muslim prayer, esp. the prescribed daily prayers.
Nanak-panthi : a disciple of Guru Nanak.
narak . hell.
Natli : lit. ‘Master’. A yogic sect of considerable influence in the
Punjab prior to and during the time of the early Sikh Gurus. Its
members, who are also known as Kanphat yogis (q v.), practised
hatha-yoga (q.v.) in order to obtain immortality. (15, 381, 786)
251
pindhi : teacher.
pandit : an erudite person; a mode of address used for Brahmans.
panth : lit. ‘path’ ; system of religious belief and practice; neligious
community ; the followers of a particular religious teacher. (9)
pargand : subdivision of a district.
Pathdn : a person from the North-West Frontier or Afghanistan; one
of the Ashraf (‘nobility’) of Muslim India. (285)
pir : the bead of a Sufi ordet; a Sufi -saint.
pothi : volume, tome.
pujan : officiant at a Hindu temple or shrine.
qizi qadi : a Muslim judge, administrator of Muslim law. (81)
ratal : a stringed Instrument. (82)
rag, raga : melodic organization, a series of five or more notes on
which a melody is based.
Raj : the mason and bricklayer caste.
rakas (rdksasa) : demon, ogre, cannibal. (154)
Ram, Rama : strictly the incarnation (avatar) of Visnu as Ram Chan-
dar, but used more generally as a Hindu name for God. Com-
monly set in contrast to the Muslim term Khuda (q.v.).
Ramgarhta : a Sikh artisan caste, predominantly drawn from the Tarkhan
or carpenter caste but also including Sikhs from the blacksmith,
mason, arid barbeT castes.
Randhava : a Jat got (q.v.). (542)
Rohilla, Ruhela : a Pathan (q.v.) tribe.
habad : the divine Word, the divine self-communication; a liymn
(shabad) from the Adi Granlh.
sadh : fulfilment (of the quest for truth); one who has found enlighten-
ment. (162)
vftdktt : Hindu ascetic, a sadh (q.v.). (841)
SdJhukkafl ; devotional lingua franca of N 'rth India, based on Khari
Boli (q.v.) and supplemented by regional languages. Also called
Sant Bhasa (q.v.). See GNSR, p. 153.
hah, shah : money-lender. (669, 81 1)
sahaj : the condition of ultimate, inexpressible beatitude; the ultimate
state of mystical union. (410, 654)
sakhl ; lit. ‘testimony’ ; section or individual annecdote in a janam-
sakhi -q.v.). (2) /
Samvat, Sammat : dating according to the Vikrama Era, designated
by the abbreviation S. (10)
sangal : assembly, religious congregation ; the grouping according to
locality of the members of a particular panth (q.v.), esp. the Sikh
Panth. (193)
sant : one who has found enlightenment.
Sant-bhasa : ‘the language of the sants’, Sadhukkari (q.v.).
sanydji : Hindu renunciant. (329)
M2
Sat guru : the True Guru.
ser, seer : a measure of weight and of liquid. (771)
Shari'at : the religious law of Islam.
shirk : ‘partnership’, attributing a partner to God, polytheism. (270).
Siddh : Eighty-four exalted personages believed to have obtained
iinmorthtfty through the.prac'tice of yoga and- to be dwelling deep
in the Himalayas) In the janam-sakhis the term is normally con-
fused with Nath (q.v.). (.15, 127, 38.1, 607)
jkMAi :-fulfilment,' consummation of the hatha-yoga technique. : (127,
790)
silsili : a; line of.Sufi pirs;(q'.v.). . ; •
sipira : a thirtieth part of the Qur’an, section of the Qur’an. (222)
ilok z shalok, couplet or stanza. . - • .
irsdh, iriddh : a ceremony in which food and other commodities are
offered to Brahmans on behalf of deceased forbears. (928)
sudiz the light half of a lunar month, the period of the waxing moon.
Cf. vOitl. s
surma : . powdered antimony applied to the eyes or eye lids. . .
Swami : ‘Master’, a' title of respect. / •
Tarkhan t the carpenter caste. . ;
rqrkqrditableof contents.
fika, iilak : a mark applied to the forehead as an ornament, a sectarian
symbol, a symbol of. betrothal, or as part of an investiture cere-
mony. (35. 469)
nralh - a sacred place, a place of pilgrimage for Hindus. (176,194,
350) ' •
Trehan : a Khatri go! (q.v.).
ltd ti si ‘ ‘one who is forlorn’, a renunciant. (408, 41, 332)
! ml ) : the dark half of n lunar month, the period of the waning moon.
■Cf. sudl.
void : physician, practitioner of ayurvedic medicine.
vir : a heroic ode of several [stanzas; a song of praise; a dirge. (269)
vazir : vizier, minister of state; an important official.
Yam , Yimia : the god of the death.
yug, yuga : cosmic era.
Plate 1
Plate 2
Plate 3
Baba Nanak and the wife of Mala the Khatrl
(illustration 23)
Plate S
Plate 6
sjUs^s.
Baba Nanak In the Land of the Pathans
(illustration 39)
SELECT BIBLIOGRAPHY
JANAM-SAKHIS : IMPORTANT MANUSCRIPTS
Adi Siktos. manuscript in the Sikh Reference Library, Amritsar (MS
no. S462), n.d.
Adi Siktos. manuscript in the library of Moti Bagh Palace, Patiala,
dated S. 1 758 (A.D. 1701).
0 B40 Janam Sikhl. India Office Library MS Panj. B40 dated S.1790
(A.D. 1733). Photocopies held by Languages Department of the
Punjab, Patiala (MS no. 474) and by Punjab Archives, Patiala
(microfilm).
Bali Recension A. Manuscript ddted S. 171 5 (A.D. 1658) in the
possession of Shri P.N. Kapur of Delhi. Photocopies held by
Department of Punjab Historical Studies, Punjabi University,
Patiala, and by the Library of GuLu Nanak Dev University,
Amritsar.
0 Bali Recension A. India Office Library MS Pan]'. B4l dated A.D. 1775.
r> Bit A Recension A. British Museum manuscript Or. 2754. 1, n.d.
C Bali Recension B. London School of Oriental ahd African Studies
manvseript no. 104975 dated S.19I2 (A.D, IS55).
C Bain Recension B. Cambridge University Library manuscript no.
Add. 921 dated S.I922 (A.p. 1865).
Q Colebrooke Janam-sSkhl {Puritan tradition). India Office Library
manuscript Panj. Bl, n.d. Also known as the Vain it rail Janam-
.yuA hi.
Gyin-ratanavah. Three manuscripts in the possession of Professor
Pritam Singh of Amritsar, dated S. 1778 (A.D. 1721), S.1883 (A.D.
1826), and S.1927 (A.D- 1870).
Gyin-ratanivall. MSS nos. SHR 2300C and SHR 1440 in the Sikh
History Research Department of Khftlsa College, Amritsar, dated
S.I891 (A.D. 1834) and S.I895 (A.p. 1838).
LDP 194. Manuscript no. 194 in the library of the Languages Depart-
ment of the Punjab, Patiala, n.d.
Miharbin Janam-sikhi. MS no. SHR 427 of the Sikh History Research
Department of Khalsa College, Amritsar, dated S.I885 (A.D. 1828).
Contains first three of original total of six pottos.
Miharbin Janam- sakhl. MS no. SHR 2193 of the Sikh History Research
Department of Khalsa College, Amritsar, n.d. Substantial fragment
of first potto.
Pricton Janam-sikhi (expanded Puritan). Manuscript in the possession
of S. Seva Singh Sevak of Tarn Taran, n.d.
254
Puritan janam-6akhi ( Hifizibid text). MS no. 2913 of the Central
Public Library, Patiala, dated S.1747 (A.D. 1690).
Puritan janam-sakhi ( Hifizibid text). MS no. SHR 2310A in the Sikh
History Research Department of Khalsa College, Amritsar, dated
S.1829 (A.D. 1772).
Puritan janam-sakhi (Colebrooke Hifizibid text). Manuscript dated
S.18I4 (A.D. 1757) in the possession of S. Kuldip Singh Bedi of
of Batala.
For additional janam-sakhi manuscripts see Shamsher Singh Ashok
Panjibi hath-likhatan di suchl, 2 vols. (Patiala, 1961 and 1963) ;
and chapter 3 of EST.
JANAM-SAKHIS : PUBLISHED TEXTS
A Bili janam-sakhi . lithographed by Hafaz Qutub-din, Lahore,
S.1928 (A.D. 1871)
A Bili janam-sakhi lithographed by Malik Divan Buta Singh,
Lahore, S.1928 (A.D. 1871)
A Bili janam-sakhi lithographed by Maulvi Maibub Ahmad,
Lahore, A.D. 1890.
Gyin-ratanivah ( Manx Singh Janam-sikhl), lithographed by Cbarag
Din and Saraj Din, Lahore, A D. 1891.
Gyin-ratanivah, lithographed by Lala Mehar Chand, Bombay,
A.D. 1892.
Gyin-ratanivah, lithographed by the Sanskrit Book Depot, Lahore,
A.D. 1894.
Gyin-ratanivah, lithographed by Gulab Singh and Sons, Lahore,
A.D. 1908.
Gurdas Bhalla (Bhai Gurdas), Varan Bhil Gurdis, ed. Hazara Singh
and Vir Singh, Amritsar, 1962.
Kirpal Singh (ed.), Janam sikhl parampari. (Texts of the Cole-
brooke Janam-sikhl, the first three pothxs of the Miharbin Janam-
sikhl, Bili Recension A, and the 1892 Bombay edition of the
Gyin-ratanivah.) Patiala, 1969.
Lahore Singh Sabha lithographed edition of the Colebrooke Janam-
sikhl, Lahore, 1884.
Macauliffe, M.A. (ed.), Janam Sikhl Bibe Ninak Ji ki, Rawalpindi,
1885. (Macauliffe’s edition of the Hifizibad Janam-sikhl .)
Mahimi Prakis Viratak, Portion of text dealing with Guru Nanak
in Ganda Singh (ed.), Sources on the Ifife and Teachings of Guru
Nanak (Punjabi section, pp. 32-46), Patiala, 1969.
Miharban Ji Sodhi, Janam-sikhl Sri Guru Ninak Dev Jl. Vol. 1,
ed Kirpal Singh and Shamsher Singh Ashok, Amritsar, 1962.
Vol. 2, ed. Prakash Singh, Amritsar, 1969.
255
Pholo 2 incograph Facsimile of the Colebrooke Janam-sikhl, Dehra
Dun, 1885. . •'>
Piar Singh (ed.), Janam Sikhl Sri Guru Ninak Dev Jl, Amritsar,
1974. (India Office Library manuscript fan]. BJO.)
Piar Singh (ed.), SambhQ Nath veil janam patrl Babe Ninak jl kl
prasidh nin Ad i Sikklin, Patiala) 1969. (The Adi Sikhls.)
Sarup Das Bhalla, Guru Ninak Mahimi and Mahimi Prakii, ed.
Shamsher Singh Ashok and Gobind Singh Lamba, Patiala, 1970
and 1971 . (A text of the Mahimi Prakii Kavlti.) •
Seva Singh Sevak (ed.), Prichln Janam Sikhl, JUllundur, 1969.
(A Puritan text.)
Shamsher Singh Ashok (ed.), Puritan Janam-sikhl Sri Gura Ninak
Dev Jl kl, Amritsar, 1969. (A conflation of one Puritan and
two Adi Sikhls MSS.)
Vir Singh (ed.), Puritan Janam-sikhl, Amritsar, several editions.
liNQLISH TRANSLATIONS OF JANAM-SXKHIS
The Colebrooke Janam-sikhl
Trumpp, E., The AdiGranth, London, 1877, pp. vii-xlv.
Much of the first vdltimc of M.A. Macauliffe’s 77ie Sikh Religion
(Oxford, 1909) consists of a free translation of the Colebrooke
and Hijizibid janam-sakhis.
Selections from the Bili tradition
Trumpp, E., op. cit., pp: xlvi-lxxvi.
Court, H., History of the Sikhs, Lahore. 1888, pp. 142-239.
Gurdas Bhalla (Bhai Gurdas)
Ganda Singh (cd.). Sources on the Life and Teachings of Guru
Nanak, Patiala, 1969, English section pp. 33-34.
(A translation by W. H. McLeod of Vir 1 : 23-45 and Vir
11 : 13-14.)
Mahimi Prakii Viratak
Ganda Singh (ed.), op. cit., English section pp. 59-87. (A trans-
lation by W. H. McLeod of the portion of the Mahimi Prakii
Viratak relating to Guru Nanak.)
OTHER WORKS
Fauja Singh & A. C. Arora (ed.), Papers on Guru Nanak •
Proceedings of the Punjab History Conference (Fourth Session,
1969), Patiala, 1970, (Eng.)
256
Gurbachan Kaur, Janamsikhi Bhal Baiii da Path-Pramdnikaran te
Alochnatmak sampidan. Guru Nanak Dev University, Unpub-
lished Thesis, 1978. (Pbi.)
Jagjit Singh, Adhunik Janam Sikhi. Ludhiana, 1970. (Pbi.)
Jagjit Singh, Adi Stkhlin da Alochanatamak Adhlain.
Ludhiana, 1973, (Pbi.)
Jagjit Singh, Janam-s&khWn Sri Guri i Nanak Dev J\ ds Tdrakik
Adhiain. Ludhiana, 1970. (Pbi.)
Kirpal Singh Komal (ed.), Janam-sikki Adhiain. Faridkot, 1970.
. (Pbi.)
"tMacauliihp, Nf.A., The Sikh Religion, Vol. I. Oxford, 1909. (Eng.)
ML]L£Ctd> W. H., The Evolution oj the Sikh Community. Delhi 1975.
Oxford, 1976. (Eng.)
McLeod, W. H., Gurii Nflnpk and the Sikh Religion. Oxford, 1968.
(Eng.)
McLeod, W. H., art. "Procedures in analysing the sources for the
life of Guru Nanak" in Journal of Indian History, Vol. XLV,
Part I (April 1967), pp. 207-27. (Eng.)
McLeod, W. H., Early Sikh Tradition. Oxford, Forthcoming (Eng.)
McLeod, W. H., “Trade and investment in sixteenth and seven-
teenth century Punjab the testimony of the Sikh devotional
literature" in Harbans Singh and N.G. Barrier (ed.), Essays in
Honour of Dr. Ganda Singh. Patiala, 1976, pp. 81-91. (Eng.)
Mohan Singh, A History of Panjabi Literature. Amritsar, 1956.
(Eng.)
Piar Singh, A Critical Survey of Parjabi Prose in the Seventeenth
Century. Unpub. doctoral thesis, Panjab University, Chandigarh,
1968. (Eng.)
Piar Singh ct ill, Guru b/iinak stiinhmit/ln tin khojpattar. Patiala,
1970. ' (Pbi.)
Rattan Singh Jaggi, Dasam Granth da Paurdnik Adhiain. Jullundur,
1965. (Pbi.)
• : . • if-, .;i •>
- . ii.< Vi
• , ,, • r i u* ..... ,i ...
INDEX OF QUOTATIONS FROM THE ADI GRANTH
• : .• . «<A w./t iv
< 1 ; . . ", •
Works by Guru Nanak
For apocryphal works attributed to Guru Nanak see the General
Index under the heading : Nanak, first Guru-works (apocryphal).
Asa 2 (AG p. 9, repeated as Asa 1, AG pp. 348-9) : 15-16.
Asa 33 (AG p. 358) : 32.
Asa 35 (AG p. 359) : 166.
Asa 37 (AG pp. 359-60) : 99-100.
Asa 38 (AG p. 360) : 100-1.
Asa 39 (AG p. 360) : 75.
Asa Ast 1 1 (AG p. 417) : 77-78.
Asa Astl2(AGpp. 417-18): 73-74.
Asa, Var 1 (AG p. 463) : 68.
Asa, Var 1 1 : I (AG p. 468) : 93.
Basant Ast 1 (AG p. 1 187) : 164-6.
Basant Hindol Ast 8 (AG pp. 1190-91) : 149-51.
Japji 5 (AG p. 2) : 101-2.
Japji 7 (AG p. 2) : 102.
Majh, Var 7 : 1-3 (AG pp. 140-1) : 24.
Majh, Var 8 : I (AG p. 141) : 22-23.
Majh, Var 16 : 1 (AG p. 145) : 93.
Majh, Var 17 : 1 (AG pp. 145-6) : 219.
Majh, Var 19 : I (AG p. 147) : 139.
Malar 7 (AG p. 1256) : 17.
Malar 8 (AG pp. 1256-7) : 17.
Malar, Var 3 : 1 (AG p. 1279) : 17.
Malar, Var 23: 1 (AG p. 1288); 65.
Malar, Var 28: 2 (AG p. 1291): 60-61.
Maru 6 (AG p. 991) : 51-52.
Maru 7 (AG p. 991) : 21-22.
Maru 11 (AG p. 992) : 168-70.
Maru, Var 5 : 1 (AG p. 1088) : 63.
Ramkali, Var (M3) 11 : 1 (AG p. 951) : 93-94.
Ramkali, Var (M3) 12 : 2-7 (AG pp. 952-3) : 93-99.
Ramkali, Var (M3) 13 : 2 (AG p. 953) : 79.
Siri Ragu 1 (AG p. 14) : 47-48.
Siri Ragu 2 (AG pp. 14-15) : 38-40, 141-2.
Siri Ragu 6 (AG p. 16) : 6-9.
Siri Ragu 7 (AG pp. 16 ; 17) : 36-37.
258 INDEX OF QUOTATIONS
Siri Ragu 25 (AG p. 23) : 108-9.
Siri Ragu 27 (AG pp. 23-24) : 25-26.
Siri Ragu 29 (AG p. 24) : 121-2.
Siri Ragu 33 (AG p. 25) : 67 .
Siri Ragu Ast 17 (AG p. 64) : 27-28.
Siri Ragu, Var 20 : 1 (AG p. 91) : 86-87.
Sorathi 2 (AG p. 595) : 13-15.
Suhi 1 (AG p. 728) : 134,135-6.
Suhi 3 (AG p. 729) : 44.
Suhi 5 (AG p. 729) : 106-7.
Surplus Shaloks 6 (AG p. 1410) : 49.
Surplus Shaloks 21 (AG p. 1412) : 112.
Tilang 2 (AG p. 721) : 76.
Tilang 5 (AG pp. 722-3) : 71-72.
Vadahamsu 1 (AG p. 557) : 35.
Vadahamsu, Var 20 : 1 (AG p. 594) : 62.
2. Works by Guru Angad
Majh, Var 18 : 1 (AG p. 146) : 224-6.
Malar, Var 3 : 2 (AG p. 1279) : 17.
Suhi, Var 8 : 1 (AG p. 788) : 24.
3. Works by Guru Amar Das
Farid Shaloks 104 (AG p. 1383) : 62.
Ramkali, Var 19 : 2 (AG p. 956) : 66.
4. Works by Guru Arjan
Maru 14 (AG pp. 1002-3) : 41-42.
5. Works by Sheikh Farid
Shalok 54 (AG p. 1380) : 63.
Shalok 103 (AG p. 1383) : 62.
Shalok 126 (AG p. 1384) : 64.
Shalok 127 (AG p. 1384): 64.
GENERAL INDEX
‘Abd al-Qadir Jilani, Trans. 54n.
Abdul Rahman, Intro. 13, 15. Trans. 37-40, I41n, 190-2, 243.
Abu al-Fazl, Trans. 54n, 58n, 209n.
Achal, Intro. 14, 15. Trans. 132-3, 192, 194n, 196n, 243, 244.
Achal Sahib gurdwara, Trans. 133n.
Adi Grantb, Intro. 10, 27. Trans. 3n, 7n, 32n, 55n, 68n, 82n, 96n, 114n,
123n, 136n, 137n, 139n, 152n, 228n.
Adi SSkhls, Intro. 3, 4, 12, 24, 25, 29, 30. Trans. 229n.
Agra, Trans. 236, 239.
Ahmad Shah Abdali, Intro. 22.
Ajitta Randhava, Intro. 14,15. Trans. 122-32, 133n, 189-90, 192-3,
196n, 243, 244.
Ajmer, Trans. 58n.
ak shrub, Trans. 83, 115, 192.
Akbar, Intro. 22, 24. Trans. 69n, 80n, I39n, 232n.
Alam Chand Raj, Intro. 8, 20, 22-24. Trans. 91.
Amar Das, third Guru, Trans. 62n, 66n.
Amritsar city, Intro. 22, 25.
Amritsar district, Trans. 122n.
anali ad sabad, Trans. 4n, 50n.
Anasuya, Trans. 198n.
Angad, second Guru, Intro. 14, 15, 17. Trans. 3n, 17n, 23n, 102n,
103-8, 111, U2n, 114, 115, 118-19, 133n, 218-27, 228, 238,243,
244.
Aran Sohili, Intro. 15. Trans. 1 1 3, 227.
Arjan, fifth Guru, Trans. 41n, 82n, llOn, 114n, 136n, 144n, 209n, 228n.
ascetic tradition, Intro. 16. Trans. 82ff, 145, 229-30.
Ashraf, Trans. 70n, 180n.
Atri, Trans. 198n.
Aughar, Baba, Trans. 173.
Ayodhya, Trans. 89.
B6 janam-sakhi manuscript, see Colebrooke Janam-sdkhl.
B41 janam-sakhi manuscript, see Bali janam-sakhi tradition : B41
manuscript.
B40 Janam-sikhl
— date, Intro. 1, 3, 4, 19. Trans. 241.
— extra folios. Intro. 8-11.
— illustrations, Intro. 1, 3, 7-8, 21, 28, 31. Trans. 244n.
—janam-sakhi forms, Intro. 4.
260
GENERAL INDEX
— language, Intro. 4, 15-19, 22, 24, 25-28.
— manuscript. Intro. 1-11. *
—missing folios, Intro. 28-32. Trans. 16-20, 31.
— origin. Intro. 4, 13, 19-25. Trans. 90-91, 241-2.
—pagination, Intro. 4-6, 8-9, 10-11, 28-32. Trans. 2, 243n.
— script, Intro. 6-7, 8, 10, 19n.
—sources, Intro. 4, 11-15.
Baba Lai, Intro. 23.
Babar-vi Jnl, Trans. 7ln.
Babur, Intro. 14,24. Trans. 51n, 69-78, llln, I80n.
Babur-nSma, Trans. 70n.
Baghdad, Intro. 15. Trans. 54n, 208.
Baha’ al-Din Zakariyya, Intro. 9n, 25. Trans. 27n, 53-54, 54n, 59n.
Bahauddin, see Baba’ al-Din Zakariyya.
Bahlul Lodi, Trans, lln.
bairagi, Trans. 80n, 87.
Bala janam-sakhi tradition. Intro. 2, 3, 4, 25.
— B41 manuscript. Intro. 3, 9.
— Bala MS Recension B, Trans. 229n.
Banaras, Trans. 89.
bSrii, Trans. 32.
Banya caste, Trans. 156n.
Batala, Intro. 23. Trans. 69n, 133n, 195n.
Beas river, Trans. 18n, 92, 103n,’ I04n, 107n.
Bedi, family of Nanak, Trans. 5, 16, 81n-S2u, 16S.
Bedi, Khatri got, Trans. 3n, 5, 137.
Bhagarnath, Trans. 134-9.
bhagat, Trans. 9n, I52n, 216, 226.
hhagal ban 1, Trans. 152n.
Bhagirath the Anatl, Trans 155-7, 229n.
Bharathari, Trans. 80n, 92, 94-95, 98, 99-101.
Bharatayarsa, Trans.. 91n, 149n.
Bhatinda, Trans. 58n. •
Bhisma-pitama, Trans. 5n.
Bhola the robber, Intro. 13. Trans. 42-45, 243.
Bhutan, Bhutant, Intro. 14. Trans. 173-5, 244.
bigha, Trans. 232n.
Bihangam, Trans. 126-30.
Braham (Sheikh Ibrahim), Intro. 14. Trans. 59-68, 243.
Brahamachari, Trans. 79n.
Brahma, Trans. 68n, 101, 124, 125, 127, 129.
Brahman caste, Trans. 118, 161, 169.
Braj language, Intro. 17-18.
Ceylon, see Sri Lanka.
Chaj Doab, Intro. 22.
GENERAL INDEX
281
chak, administrative area, Trans. 81n.
chakor, Greek partridge, Trans. 167n.
chakn, ruddy sheldrake, Trans. 211.
Chandal, Trans. 86n.
Charapatnath, Trans. 92, 94, 96, 140n.
chatrik, piedcrested cuckoo, Trans. 171, 210.
chaudharl, Trans. 234n.
Chenab river, Trans. 79.
Chuhara caste, Trans. 86n.
Colebrooke Janam-sikh, Intro. 1, 2, 6, 12, 24-25, 30, 31, 32.
Dallai da Chak, Intro. 22-23. Trans- 190. ,
Dasvandhi, Intro. 20. Trans. 90, 241n.
Datta, Dattatreya, Intro. 15. Trans. 5n, 198-200.
Daulat Kban, Intro, lln, 13, 30-31. Trans. 14, 18-29.
Daya Ram Abrol, Intro. 19-24. Trans. 91,241.
Dehra Baba Nanak, Intro. 23. Trans. 79n, 82n.
Delhi, Trans. 18n, 54n.
demon arsonist, Intro. 15, 16, 25.
dervish ( darve's ), Trans. 1 17a.
Dhanna, Trans. 136-7.
Dharamraj, Trans. 6n, 129, 150.
dharamsala, Trans. 82n.
Dhianpur, Intro. 22-23.
Dhifiu bihangam k/I, Intro. 20-21 .
dhuSn, yogi’s hearthfire, Trans. 145-6.
Digambar, Trans. 79, 117, 137, 161.
Dipalpur, Trans. 69.
Ditu, see Datta, Dattatreya.
Dum (Dorn) caste, Trans. 19, 31, 33, 34. 86, 144.
Durga, Trans. 4n, 103n, 104-5.
Dvaraka, Trans. 89.
Ekadasi, Trans. 159, 206.
Eminabad, see Saidpur.
Epics, Trans. 152n.
faqir, Trans. 117n, 214-16.
Farid, Sheikh, Intro. 24-25, 27. Trans. 54n, 60; 62n, 63n, 64n, 67n, 195n.
Fattegarh (Gurdaspur District), Trans. 38n.
Ganga (Ganges) river, Intro. 28n. Trans. 84-85, 88, 95.
Gaya, Trans 89.
Gayatri, Trans. 85.
glint, Trans. 1 16n.
Godavari river, Trans. 88.
Goindval, Trans. 69.
Gomti river, Trans. 88.
Gopichand, Trans. 92, 94, 96-98.
262
GENERAL INDEX
Gorakh-hatari, Trans. 140n.
Gorakhnatb, Intro. 14, 15, 16-17. Trans. 5n, 89n, 92-96,99, 101-3,
1 1 3n, 116, 118-20, 140n, 170, 216-17, 244.
grahasn , householder, Trans. 80, 95, 96n, 11 In, 117, 125, 126, 143n.
Grierson, G.A., Intro. 16.
Guga Pir, Trans. 58n.
Gujar caste, Trans. 195n.
Gujranwala city, Trans. 69n.
Gujranwala district, Intro. 22-25. Trans. 83n.
'Gujrat city, Intro. 22-23. Trans. 200n, 244.
Gujrat district, Intro. 22-24.
Gurdas, Bhai, Trans. lOn, 46n, 59n, 82n, 83n, 89n, 1 13n, 122n, 132n-
133n, 134n, 208n.
Gurdaspur district, IntTO. 22-25. Trans. 38n, 122n.
gurdwara, Trans. 82n.
Gurmukhi, Intro. 26-27. Trans. 55n.
Gurmukh Singh, Intro. 1-3.
guru, doctrine, Trans. 45n, 227, 228, 241-2.
“Guru, Guru” chant, Trans. 42, 147-8, 167, 173, 176, 178-9, 181, 182-3,
187, 188, 189, 194. 197, 198, 206, 208.
Guru Granth Sahib, see Adi Grauth.
GySn-ralandvall, Intro. 2.
H&fizibad Janam-sikhl, Intro. 1,2, 12, 24, 25, 29-30.
Hafiz Abdur Rahman, Intro. 1, 3.
Haibatpur Patti, Trans. 69n.
Haji Ratan, see Rattan Haji.
Haklkat Rah Mukam Rije hivanabh ki, Trans. 89n.
Hanuman. Trans. 5n.
Hardwar. Trans. 84. 240n.
Harike, Trans. 103-6.
hatha-yoga, Trans. 4n, 31, 97n, 98, 117, !19n, 123n. I27n, 137, 152n,
!54n, 193, 216.
Hazar Nima, Intro. 9n. Trans. 58n-59n.
Himalayas, Trans. 133n, 174n.
Hindal, Baba, Trans. 1 SI n.
Hindustan, Trans. 71, 74, 75.
Hivanchal, Intro. 15. Trans. 198-9, 244.
Ibn Batuta, Trans. 54n.
Ibrahim, Sheikh, see Braham, Sheikh.
Ibrahim Lodi, Trans. 19n.
India Office Library, Intro. 1-3, 9.
Indra, Trans. 163, 216-17.
Isamath, Trans. 92, 94, 95.
Jagannath Puri, Trans. 89.
Jahangir, Trans. 19n.
Jai Ram, Trans. 14, 18-19.
GENERAL INDEX
263
Jalalabad, Trans. 69.
Jalal al-Din, Trans. 209n.
Jalandhar, Trans. 19n.
Jambudvipa, Tran6. 91n, 149n.
Janak, Raja, Trans. 123n, 154, 163.
Japp Sahib, Trans. 83n, 158n.
Jat caste, Trans. I22n, 136n.
Jati, Trans. 5, 137-8.
Jhelum river. Intro. 22.
Jitta Randhava, see Ajitla Randhava.
Jogian da Tilla, see Tilla.
Julaha caste, Trans. 154.
Jwalamukhi, Trans. 104n.
Ka'bali, Trans. 24, 52n.
Kabir, Intro. 14. Trans. 96, 100, 151-5, 243.
Kabir-pantb, Trans. 151.
Kabul, Intro. 14, 28n. Trans. 71, 85, 172-3, 244.
Kadali, Trans. 89n.
Kal, Intro. 15. Trans. 216, 217-18.
Kalanaur pargana. Intro. 22-23. Trans. 190.
kallma, Trans. 24, 29, 57.
Kaliyug, personification. Intro. 13. Trans. 30n. 45-49, 243.
Kalu Bedi, Intro. 19. Trans. 5, 9-18, 34, 36-37, 82.
Kamal, Sheikh, Trans. 60-61.
Kamala, Baba, Trans. 229n, 230-32.
Kamarupa, Trans. 89n, I74n.
Kamkandala, Trans. 163.
Kanganpur, Trans. 69.
Kanphat yogis. Trans 80n. 92n, 96n. 99n. lOln, 137, I45n, I73n, 193n.
See also Nath panth.
Kapurthala, Trans. 18n.
Karam Singh, Intro. 1-3.
karori, Trans. 80-82, 243.
Kartarpur (Dist. Sialkot), Intro. 14, 20, 23, 25. Trans. 80-82, 103,
104, 107, 133n, 155, 160, 168, 218, 223, 230n, 232n, 241.
Kasai caste, Trans. 86n.
Kashmir, Intro. 14. Trans. 174n, 176-9, 244.
Kasur, Trans. 69.
Kateb, Trans. 57n, 67.
kalha, Trans. 49, 82n.
Kathiala (Gurdaspur District), Trans. 38n.
Khadur, Intro. 14. Trans. 103n, 106n, 107.
Khalsa, Intro. 20. Trans. 4n, llOn, 116n.
Khari Boli, Intro. 16-19.
294
GENERAL INDEX
Khatri caste, Trans. 3n-4n, 12-13, 104, 111, 118, 155, 156n, 161, 168,
169, 195n.
Khurasan, Trans. 74, 75.
Khwaja IChizr, Trans. 180.
Kiri Afghanan, Trans. 69n.
Kirian Pathanan, Trans. 69n.
kvtan, Trans. 20, 49, 82n, 113, 155, 157, 159, I82n, 228.
Kvtan Sohila, see Aratl Sohila. ,
koel, Indian cuckoo, Trans. 128.
Kot Karor, Trans. 54n.
Krisna, Trans. 124, 125, 137, 150, I65n, 166.
Kuvera, Trans. 144n.
Lahana, Intro. 8, 14. Trans. 103-4, 105-6. See also Angad, second
Guru.
Lahaur-v&ll Janam-slkhl
(Lahore Janam-6akhi), Intro. 1-3.
Lahnda, Intro. 16, 18, 25.
Lahore, Intro. 20, 21. Trans. 3n, r8n, 19n, 155-7, r60.
Lakhi Jungle, Trans. 104n.
Lakhmi Das, Trans. 11, 229n, 237-9.
Laksman, Trans. 5n.
Lalo, Trans. 71n.
Land of Giants, Intro. 14. Trans. 173.
Land of the Pathans, Intro. 15.
Land of Unbelievers ( munsfak de's ), Intro. 14. Trans. 144n, 145-8, 24^
langot-band, Trans. 111.
LDP 194 janam sakhl manuscript, Intro. 3, 12,29, 30-32. Trans. 16-20.
Lodi rulers. Trans. 94n.
Loharipa, Trans. 140n.
Lompada. Trans. 163n.
Macauliffe, M.A., Intro. 1, 2. Trans. 59n.
Machhendranath, Trans. 89n, 94.
madad-i ma'ash grant, Trans. 8 In.
mahata, Trans. 3n.
Mabayana Buddhism, Trans. 92n.
Mahima Prakai janam-sakht tradition, Intro. 2.
Mahima Prakal Varatak, Trans. 229n.
Mailsian, Trans. 155n.
Majhi, Intro. 16-18.
Makhdum Bahauddin, see Baha’ al-Din Zakariyya.
Malo Tikhan, Sheikh, Trans. 149n.
man ( mar.as ), Trans. 6n, 221.
manjl, Trans. 82n, 130n, 230n.
Mardana, Intro. 10-11, 32. Trans. 19-20, 21, 26n, 30-36, 38-39, 40-41,
45-51, 60-61, 68, 71, 73, 76, 77, 82, 86n, 89-91, 144, 175-6, 179, 228,
229n. 244n.
GENERAL index
265
3
Mata Choni, wife of Guru Npnak, Trans- 10, 12, 18, 107-8, 229n, 232n,
-> ,235, 240-1. , .•»*.'«
Matte di Sarai, Intro. 14- Trans. 103, 105-6.
niauod, Trans- 172n, 186n.
Mecca, Intro. '8ill, 1.4- Trans. 52-3, 55n, 58n, 84n, 148-51,242.
Nfecca Discpu se, Iptrp, 9-11.
Medina, Intro. 9- 1 O'. Trans. 53.
Medina Discourse, Intro. 9-1 1.
Meru, Mount, see Sumeru, Moupt.
Mian Mitha, Intro. 24-25. Trans. 38-39, 38n, 59n, 67n ;
mihardb, Trans. 52-53. ^ t
Miharbin Janam-sikhl, Intro. 3, 4, 32n. ‘ Trans. 223ri, 229n.
Miharbin janam-sakhi ‘tradition, Intro. 2,4, 12-1'3, 14^17-18." Ti'a'ns.
2l8n.
Mina panth, Trans. 123n. . ...
Mirasi, see Dum (t)om) caste, t ' ,
Mughal, Trans. 70n, 74, 75, 8Qn, 180-4. ' ' '
Muhammad, Trans. 56, 57,’ 148n, 218. ",
Mula Chona, Trans. 10, 81n, llln.
Mula the Khatri, Intro. 14. Trans'. 1 109, 111-12, 243.
MuI.Mantp, Trans. 3n, 158n, . ,,
Multan, Trans. 4n, 53, 54n, 58, 59n, 195n.
munlfak des, see Land of Unbelievers.
muqaddam, Trans. 234n.
Nabha Das, Trans. 136n, 155n.
Nbdir Shah, Trans. 19n.
•• r i» • i ,1 m,
Nage di Sarai, see Matte di Sarai.
ndw, divine Name, Trans. 4n, 7n, 38-40, 141-2. 215, 220-2. 224-7.
nam dan isnun discipline, Trans. 110, I39n, 143. 148, 173, 175, 179, ISi,
182,184,185,187, 188, 189, 198, 201,203,214,227. >• «* “
nim japnl, simarana, Trans. 7n, 8,'45n, 50n, 83b, 97n,' l lO, ll5n, l26n,
134-6, 137, 146n, 147-8, 152n, 182n.
Namdev, Trans. 136-7, 152n. ^
Nanak, first Guru
— birth, Intro. 13, Tran$. 3-- c , 4n, 230n.
— childhood, Intrdl 13, 18-19. Trans. 5-18.
— death, Intro. 15. Trans. 228-41.
—Kartarpur period. Intro. 14, 15, 16-17, 25. Trans. 80-83, 103-43,
155-7,218-41.
—marriage, Trans. 9-10, 230. _
— miscellaneous discourses, Intro. 9-11, 13-15. Trans. 37-40,
54-9, 122-32, 151-5, 208-12, 214-18-
. —Sultanpur period, In^o, 1 In, 13, 28-31. Trans. 18-30, 230n.
— travels period. Intro. 10-11, 13-15, 16, 32. Trans. 30-34, 40-79,
83-103. 144-55 .162-214. 229-30.
266
GENERAL INDEX
—wife, Trans. 10, 12, 18,. 107-8, 229n, 232n, 235, 240-1.
— works (apocryphal), Intro. 9, 10, 11, 27. Trans. 28-30, 53, 55-57,
58-59, 62, 64, 65, 87-88, 123, 124, 125, 126-32, 152-4,211, 216-18.
—works (authentic), Intro. 15, 27. Trans. 3n, 6-9, 13-16, 17-18,
21-23, 24, 25-26, 27-28, 32, 35-37, 38-40, 44, 47-48, 49, 51-52,
55n, 60, 61, 63, 65, 67, 68, 71-72, 73-74, 75, 76, 77-78, 79, 86-87,
93-94,95-102, 106-7, 108-9,112.121-2, 134, 135-6, 139, 141-2,
149-51, 164-6, 168-70, 219.
Nanaki sister of Nanak, Trans. 14n, 18.
Nanak-panth, Trans. 142-3, 151.
Nanak-panthi, Trans. 116, 143.
Nanakiana Sahib, Nankana Sahib, Trans. 3n, 19n.
Narada, rishi, Trans. 150.
Narowal, Intro. 22.
Narrative I tradition, Intro. 2, 12, 24-25. . Trans. 70n.
Narrative la tradition, Intro. 12, 30, 32.
Narrative lb tradition, Intro. 12-14, 18, 29-30.
Narrative II tradition, Intro. 12-14, 17.
Narrative Ila tradition, Trans. 113n.
Narrative lib tradition. Intro. 16, 17. Trans. Il2n.
Narrative /// tradition. Intro. 4, 12-15, 22-23. Trans. 45n, 109n, 1 1 On,
122n, 133n, 172n, 208n.
Nasthat Nam&, Intro. 9-11. Trans. 59n.
Nath Masters, Trans. 4, 4n, 92n, 137-8.
Nath panth, Trans. 92n, 98, 132n, 137, 140n, 142-3, I93n. see also
Kanphat yogis.
Nath tradition, Trans. 89n, 95n, 96n, 97n, 98, 99n, 132n, 15 In, 152n,
170n, 216n.
nau nidlii, “Nine Treasures", Trans. I44n.
Nebada (? Navade), Intro. 22-23. Trans. 190.
nirankUr , Trans. 5n, 152n.
niratl, Trans. 152n.
Orissa, Trans. 89.
pakhandl, Trans. 96.
Pakho, Intro. 23, 25. Trans. 79n, 82n, 122n, 149n.
P&k Nitma, Intro. 11.
Pak Pattan, Trans. 60.
Panipat, Trans. 209n.
panth , Trans. 4, 4n.
papths, piedcrested cuckoo, see chitrik.
Pasrur, Trans. 38n.
Pathanan di kiri, Trans. 69.
Pathans. Trans. 69, 70, 70n, 72, 74, 80n, 179, 181-2, 183, 184n, 185, 244.
Pattan, see Pak Pattan.
GENERAL INDEX
267
Patti, Trans. 69n.
Pavannath, Trans. 134n.
Persian language. Intro. 18-19, 26-27. Trans. lOn, 87n.
physician discourse, Intro. 13, 28-31. Trans. 16-18, 243.
Piar Singh, Intro. 3, 4, 5, 20-21, 31.
PrAn Sarigli, Trans. 151n, 171.
Prayag (Allahabad). Trans. 89.
Punjab, Trans. 34, 79, 218, 223.
Punjabi language. Intro. 15-19, 25-28.
Puranas, Trans. 67n, 91n, 150n, !52n, 225.
PurAtan janara-sakhi tradition, Intro. 1-4, 22n, 32. Trans. 31n, 224n,
229n. See also Colebrooke Janam-sAkhl, Hdfizib&d Janam-sakhl.
Ql hypothetical manuscript, Intro. 12-14, 18, 24, 30. Trans. 80.
Q2 hypothetical manuscript. Intro. 12-14, 24. Trans. 89n, 90n, 92n,
103n, 109n, 113n, 134n, 144n.
Qarun, Intro. 9, 10.
qazi, Trans. 21-27.
Qur’an, Trans. 24, 28-29, 55n, 57n, 67, 71, 74.
rabab, Trans. 21.
Rachana Doab, Intro. 22.
raliau, Trans. 6n.
Rai Bhag Mai, Tians. 195n.
Rai Bhoa Bhatti, Trans. 3n, lOn, 160, 168.
Rai Bular, Intro. 18-19 Trans. 10-12.
rAkas (rAksasa), Trans. 30n, 40-42, 40n.
Rama, Ram Chandar, Trans. 41n, 124, 125, 218.
Ramanand, Trans. 80n, 1 36n,- 1 51 n, 155. •*'
Ramdas, fourth Guru, Trans. 1 14n.
Ramgarhia caste. Intro. 8. Trans. 194n.
Randhava. .Tat got, Trans. I22n.
Ranjit Singh, Trans. 70n, 194.
Rattan Haji, Intro. 9n, 14. Trans. 57-59, 243.
Ravana, Trans. 41 n.
Ravi river, Intro. 22, 23. Trans. 79, 81n, 160, 218.
Ravidas, Trans. 152n.
Rishi Sringa, Trans. 163.
Rohilla, see Pathans.
Rori Sahib, gurdwara, Trans. 70n, 83n.
ruined crop, Intro. 13, 18. Trans. 10-11.
Rukandi, Rukandin (Sheikh Rukn al-Din), Intro. 9r, 1 1, 14. Trans.
53-57, 59n, 243.
Rum (Byzantium), Intro. 9n. Trans. 52, 209n.
sabad, divine Word, Trans. 25n, 152n, 216, 227,.
Sabad Pothi, Trans. 158. ,. "!*■
Sadhukkari (Sant Bhasa), Intro. 17, 18.
268
GENERAL INDEX
Sadr al-Din ‘Arif, Trans. 54n. , <j
sahaj, Trans. 152. , . v
Sahaj-dhari Sikhs, Trans. 4n. „ . . I
Saidpur (Eminabad), Intro. 14, 24, 25. Trans. 69-70, 71n,~ 72, 73,
79n, 83n, 243.
Saivite, Trans. 1 17. , i
salgrim, Trans. 136. , .:. .• • ....
sari gat, Trans. 48n. , . ,
Sangatia, Trans. 194-5.
Sangu Mai, Intro'.' 1, 19-20; Trans. 90, 242.
Sant tradition, Trans. 55n, 97n. ; ... ... . , . u
Santokh Singh, Trans. 59n. .. •> . ..
sanyasi, Trans. 79, 142, 216. » <■
Sastras, Trans. 6, 94. , ry
Satluj river, Trans. 18n, I03n, 104n. . , .
Sawan Mai, Trans. 4n.r-r._- ? . „ A
Sayyids, Trans. 70n, 149. ,, ,
ser, seer, Trans. 186n. ,
sevi, Trans. 1 52n. .
Shahjahan, Trans. 233n. i , i '!
Shaikhs, Trans. 70n. ,
Shams al-Din Tabrizi, Trai s. 59n.i209n. \ ,
Sharaf (Sheikh Sharaf al-Din), Intro. 9n, 15. Trans. SCn, 208-12, 244.
Sharaqpur, Intro. 20-22.
Shari’at, Trans. 28, 55, 94, 126, 130. - ~ i
Shekhupura district. Intro. 22. Tran*. 3n.
Shergarh, Trans. 69n.
Slier Shah Suri, Trans. 69n.
Shihab al-Din ‘Umar Suhrawardi, Trans. 54n.
Shudras, Trans. 118.
Sialkot city, Trans. 1 Un.
Sialkot district, Intro. 22-24.
Stddh Gdfl, Trans. 138n, 139, 140n, 151n.
Siddh Masters, Intro. 14. Trans. 4, 4n, 16, 27, 31, 91-103 132-9
194-5. *
siddh sadhak, Trans. 31. - . ... . ,
Sidharan, Trans. 229n, 231-7, 239, 240-1.
Singhaladip, see Sri Lanka. <•
Siri Chand, Trans. 9n, 11, 96n, 229n, 237-9.
Siva, Trans. 5n, 68n, 79n, 92n, 96, 101, 217n.
Sivanabh, Raja, Intro. 8, 14. Tr^is. 145n, 155, 157-72, 244.
Sivaratri festival, Trans. 132.
sridh ceremony, Trans. 232n, 235-7.
Sri Lanka (Ceylon), Trans. 89n, I57n,16ln, 171n.
GENERAL INDEX
269
Sringa,' see Risbi Sringa.
strt-dei, Trans. 89n, 174n.
Sufi tradition, Trans. 7n, 53n, 54, 55n, 59n, 87-88, 117, 140n, 193, 209n.
Sujan Rai Bhandari, Trans. 133n.
Sulakhani, Trans. 108n. See also Nanak, first Guru-wife.
Sultana Gujar, Intro. 15. Trans. 195-8, 244.
Sultanpur, Intro, lln, 13, 28-31. .Trans. 18-30, 18n-19n, 20n, 21, 21n,
26, 30, 34, 69, 92, 155n, 230n, 243.
Sumeru, Mount, Intro. 14. Trans. 91.
iunya, Trans. 97n.
surali, Trans. 152n.
Takhtmal, Trans. 106.
Talvandi, Intro. 13, 18. Trans. 3, 3n, 5, lOn, 11, 20, 34, 79n, 160,
168, 169.
tap (tapas, tapasya), Trans. 82n, 117n.
Tapa, Trans. 69.
Tarkhan caste, Trans. 194.
Tegh Bahadur, ninth Guru, Trans 123n.
Tibet, Trans. 173n.
nh Sip Are, Trans. 55-57.
Tilla, Intro. 15. Trans. 193-4.
nratli, Trans. 83n.
Todar Mai, Trans. 4n.
Trehan, Khatri got, Trans. 104.
tni-deS, Trans. 89n.
ud/ts. Trans. 9n.
Udasi panth, Trans. 9n, 80n, 96n, 1 lln, 117n.
Ujjain, Trans. 80n, 92n, I44n.
Uppal, Khatri got, Trans. 30.
Uttam Bhandari, Intro. 15. Trans. 195-8, 244
vd/j gurU, '‘praise to the Guru”, Trans. 45n, 132, I37n, 143, 151, 175,
177, 193, 194, 196, 223. 227, 241.
Vaikunth, Trans. 163.
Vairoval, Trans. 69.
Vaisnava, Trans. 80, 117, 142-3, 161.
t Vajrayana Buddhism, Trans. 97n.
Vedas, Trans. 6, 29, 94, 150n, 152n, 158, 225.
Vein river, Trans. 19n, 20n, 92n.
Vidcha, Trans. 154n.
. . i
270
GENERAL INDEX
Vir, Trans. 5, 5n, 138.
Vir Singh, Intro. 31.
Visnu, Trans. 68n, 79n, 136n, 198n.
Vithanda, Trans. 69.
Yam, Trans. 150n, 154, 203, 2l7n.
Yogini, Trans. 4, 4n, 138.
Zafarwal, Intro. 22.
Zahir Pir, Trans. 58n.
Zain-ul-Abadin, Intro. 9n.
Zakarya Khan, Intro. 21.
271
CORRIGENDA
INTRODUCTION
Page 8, line 21 ’1526' should read ‘152b’
TRANSLATION
Page 163, note 244, line 2
Page 157, note 672, line 8
Page 197, line 5
Page 219, note 874, line 2
Page 232, note 915, line 4
■folio 55b’ should read ’folio 60b’.
Add to South Asia : ’no. 3 (August 1973),
pp. 105-6’.
'maunds’ should read 'mounds’.
’Folio 207b' should read ’folio 212b’.
■Folio 219b* should read ’folio 224b’.
THE AUTHOR
Professor W. H. McLeod is a New
Zealander who has spent nine 'years
teaching in the Punjab. Having graduated
from . the University of Otago in Dunedin
he came to India in 1958 and spent five
y^ars^as a- secondary .schoel teacher in
■Kharar (District Ropar). In 19&3 he pro-
ceeded to the School of Oriental and
African Studies in London where he
wrot^a Ph. D. thesis on the life and
teachings of Guru Nanak. Following his
return to the Punjab in 1965 he taught in
the History Department ofB.U.C. College,
Batala, for four years. This was fellowed
by a Smuts Fellowship at the University
of Cambridge during 1969-70, and in'l971
he returned to the University of Otago
where he is now Professor of History.
Dr. McLeod is the author of .. Guru
rfknak; and the Sikh Religion, The Evolu-
tionrolthe Sikh Community, and Early Sikh
Tradition (all published by the Clarendon
P^esS, Oxford). He has also written a
smartl book for children entitled The Way
otth$ySikh, published by Hulton Educa-
- tional Publications, Amersham, U K. * He
' i£ married with four children,
v •*
, . *■ * ^ f i yi 1 * .
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